of God and hath counted the Blood of the Covenant wherewith he was sancâ—ified an unholy Thing and hath done despite unto the Spirit of Grace That is were in external Covenant with God and visibly dedicated But there is an other Sanctification which is the Fruit of the Spirit 〈◊〉 a real Change in them 1 Cor. 6.11 And such were some of you but ye are washed but ye are justified in the Name of the Lord Iesus and by the Spirit of our God Find this and you find a sufficient Evidence Namely if you become new Creatures and be enabled to forsake Sin and follow after that which is pleasing in the sight of God Sancâ—ification of the Spirit is not so much known by Dedication and Profession but by â—he real and fixed inclination of your Souls to God and Heaven and living accordingly you are turned to God and live to God 2. Your belief of the Truth that is of the Gospel Now this is meant not of a dead Faith or such a cold Assent as only begets an Opinion in us of the truth of Christian Religion but such a lively Faith as bringeth us under the power of it For it is opposed to them that do not receive the Truth in the love of it Ver. 10. To them that believed not the Truth because they had pleasure in Vnrighteousness Ver. 12. That lived under the power of fleshly and worldly Lusts. And it is spoken of them who had received the Truth so as to obey it and suffer for it as the Thessalonians are described all along And in short such a belief of the Truth as caused them to enter into Covenant with Christ and make conscience of their Fidelity to him And here in this Verse we learn That a bare belief of the Truth doth not save unless accompanied with the Sanctification of the Spirit And therefore both must be taken together when the Word cometh to us not in Word only but in Power and much assurance and joy in the Holy Ghost it is an infallible evidence of our Election of God 1 Thess. 1.5 Alas many have a general cold belief of the Gospel that never felt the effect of it upon their Hearts 4. Observe the necessary Connection that is between both these Means The Sanctification of the Spirit and the Belief of the Truth 1. There is a necessary Connection between them as between the Cause and the Effect For none are powerfully drawn to believe in Christ but such as are Sanctified by his Spirit It is not in the power of any Creature to incline us to God or bring us to come to him by Christ. But this Work is wholly reserved to the Spirit And so the Lord himself doth powerfully bring to pass his own Decrees as by Christ Redeeming so by the Spirit Sanctifying The Spirit is the Author both of Faith and Holiness Saving Grace is called a New Creature 2 Cor. 5.17 Therefore if any Man be in Christ he is a New Creature Ephes. 2.10 For we are his Workmanship created in Christ Iesus unto good Works which God hath before ordaineâ— that we should walk in them And to Create is the Work of a Divine Power Creatâ—re and Creator are Relatives And certainly the noblest Creature such as the New Creature is cannot be framed by any but God It is called a New Birth and the New Birth is only from the Spirit Iohn 3.5 6. Well then these are fitly coupled the Sanctification of the Spirit and Belief of the Truth That God's Work may make way for ours 2. There is the Connection of Concomitancy between the Gospel and the Spirit The Spirit only goeth along with the Gospel and no other Doctrine and so both external and internal Grace are of God John 17.17 Sanctifie them by thy Truth thy Word is Truth It was fit that a Super-natural Doctrine should be accompanied with a Supernatural Operation and Power How else should it be known to be of God The Truth and the Spirit are inseparable Companions Where there is little of God known there is little of his Spirit As in the Natural Truth revealed to the Heathens Somewhat God shewed unto them Rom. 1.19 In the darker Revelation to the Iews there is but a fainter degree of the Spirit but Grace and Truth come by Iesus Christ. There goeth along with the Doctrine of the Gospel a mighty Spirit of Holiness for thereby God would prove the Verity and Truth of this Religion and suitably to the rich Mercy prepared for us in Christ. 3. There is a subordination of Faith to this Work of the Spirit by the Truth For the greatest Things work not till they be considered and beliâ—ved 1 Thess. 2.12 Ye received it not as the Word of Men but as it is in Truth the Word of God which worketh effectually also in you that believe A sound Belief produceth strong Affections and strong Affections govern our Practice and Conversation So that fitly are these things united as the fruits of our Election and means of Salvation 2. Why this is the great matter of our thansgiving to God That I shall evidence in the following considerations 1. That Thanksgiving to God is a great and necessary duty expresly injoin'd by him and expected from us 1 Thess. 5.18 In every thing give thanks for this is the will of God concerning you in Christ Iesus When God hath interposed his Will all debates are silenced If there were nothing else in the case this is motive enough to a gracious Heart for the fundamental reason of all obedience is the Will of God Our thankfulness is no benefit to God yet he is pleased with it as it sheweth our Honesty and Ingenuity And to us Christians the very Life and Soul of our Religion is Thankfulness therefore God will have us continually exercised in it Heb. 13.15 Let us offer the Sacrifice of Praise continually that is the fruit of our Lips giving thanks unto his Name As our understanding was given us to think of God and know him So our speech was given us to speak of God and praise him We praise God for all his works we give him thanks for such as are beneficial to us In Praise we ascribe all Honour Excellency and Perfection unto him In giving thanks we express what he hath done for our selves or others Now this must be done continually for God is continually beneficial unto us by daily Mercies giving us new matter of Praise and Thanksgiving Besides there are some Mercies so great that they should never be forgotten 2. That we are to give thanks chiefly for Spiritual and Eternal Mercies Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. For we cannot give thanks rightly without a just esteem of the Mercy we give thanks for But spiritual and eternal Mercies do much excel those that are temporal and transitory We are bound to bless the Lord for
is the Author It is not an Invention of Man but a Secret that came from the Bosom of God Again it is called Christ's Gospel The Gospel of our Lord Iesus Christ 2 Thess. 1.8 As the principal Subrevealer who made known unto us most fully the Mind of God And then on the Apostles who were Instruments chosen and intrusted by Christ to declare it to the World both by Word and Writing The Scripture is an Authentick Record wherein all things are delivered to us both concerning our Duties and Priviledges Therefore when he saith our Gospel he doth not mean it of principal Revelation but in regard of Dispensation and Trust. 1 Tim. 1.11 The glorious Gospel of the Blessed God is committed to my trust Therefore this word our Oospel is 1. A word of Fidelity that argued the Conscience to this Duty that owneth the Trust committed to him and that this was his chief Work and Charge 1 Cor. 9.17 A Dispensation of the Gospel is committed unto me 2. It is a word of Esteem Love and Affection what we love we call ours Rom 16.25 Now to him that is able to stablish you according to my Gospel Paul was glad he had such Interest in it as to be a Preacher of it And Believers should be glad they are partakers of the benefit Ephes. 1.13 In whom ye trusted after ye heard the Word of Truth the Gospel of your Salvation It is theirs and ours Oh blessed be God for this 3. It is a work importing Diligence our Gospel that which he preached with so much Labour and Hazard he followed this Work close Acts 20.24 I count not my Life dear that I may finish my Course with joy and the Ministry which I have received of the Lord Iesus to testifie the Gospel of the Grace of God He was willing to die and suffer any thing for the Gospels sake 4. The Consent and Harmony between him and the rest of the Apostles Sometimes he calleth it My Gospel to assert his own Apostolical Authority as Rom. 2.16 Sometimes Our Gospel 2 Cor. 4.3 to note their common Consent who were the authorized Messengers of our Lord Jesus Christ. It is our Gospel the same jointly attested by all Christ's chosen Messengers 3. The ends of this Calling They are either Subordinate or Ultimate 1. Subordinate in the word Whereunto he hath called you that is to Faith Holiness and Salvation we are called to all 1. God calleth us to the Faith of the Gospel he hath not only ordained us to believe but called us to believe without Calling there can be no Faith Rom 10.14 How shall they believe in him of whom they have not heard But upon Calling there must be Faith or else we make void the Dispensation of God which we are under 1. There must be a belief of the Gospel in general The voice of the Creatures calleth upon the Gentiles to believe an Infinit Eternal Power that made Man and all Things And the condemnation of the Gentle World is that they know not God and glorifie not God as God after this Revelation made to them but to believe in Christ is a mystery to Nature and dependeth upon God's special Revelation in the Gospel Therefore the Eternal and Internal Power of the Spirit accompanieth it to convince the World that it is Sin not to believe in Christ. The External Power in Miracles and the Internal in the Illumination of the Mind John 16.9 The Spirit shall convince the World of Sin because they believe not in me That is receive not the Faith of the Gospel or believed not that Christ was the true Messiah the great Prophet and Doctor of the Church 2. This Call doth aim at not only a belief of the truth of the Gospel in general but also a particular Affiance in Christ according to the terms of the New Covenant General assent to the truth of the Gospel is only considerable as it leadeth on other Things Now that I may not wander I will refer them to two Things 1. A Fiducial Assent 2. An Obediential Confidence This is the belief of the Truth we are called unto 1. The Assent must be Fiducial or accompanied with a trust in Christ. Ephes. 1.13 In whom ye also trusted after that ye heard the Word of Truth the Gospel of your Salvation The meaning is the Gentiles after they heard the Gospel and believed the Truth they did trust themselves in the Hands of Christ to be brought by his Saving and Healing Methods to eternal Happiness It is a mighty thing to have such a Belief as may produce Trust or a venturing our selves in the Hands of Christ against all hazards and whatever befalleth us are content to save our Souls on his Terms This breedeth holy Security or Courage 2 Tim. 1.12 For I know whom I have believed and I am persuaded that he is able to keep that which I have committed unto him against that Day 2. This Confidence must be Obediential not a devout Sloath or Carelessness To trust in his Mercies and neglect his Precepts crosseth the Tenor of his Covenant Psal. 119.60 I made haste and delayed not to keep thy Commandments It is true Religion when Faith Love and Hope concur Jude ver 20 21. But ye Beloved building up your selves on your most holy Faith joyning in the Holy Ghost keep your selves in the Love of God looking for the Mercy of our Lord Iesus Christ unto Eternal Life I know there is a trusting in his Pardon for our Failings and that Justification is a great Privilege as well as Salvation but Pardon is promised to the Sincere that with an honest Heart perform their Duty Psal. 32.2 Blessed is the Man to whom the Lord imputeth not Iniquity and in whose Spirit there is no guile And Rom. 8.1 There is no Condemnation to them who are in Christ Iesus who walk not after the Flesh but after the Spirit So that still our confidence in Christ must be obediential 2. We are called to Holiness this is every where asserted in the Scripture 1 Thess. 4.7 For God hath not called us to Vncleanness but to Holiness And it enforceth it on seveveral Grounds As 1. That there may be a likeness between the Person calling and the Persons called 1 Pet. 1.15 But as he that called you is Holy so be ye holy in all manner of Conversation It is true Religion to imitate what we worship For Knowledg and Esteem always work an Assimulation and therefore if we know the True God and love him we will study to be like him Certainly we have not a true knowledg of God if we do not know him to be a Pure and Holy God he hath shewed it in his Laws shewed it in his Providence and shewed it in his Gospel by which we are called The Gods of the Heathen taught Sin by their own Example Their impure Lives are recorded by their Poets Austin tâ—lleth us of a Young Man who was encited to Wantonness by seeing the
to Saints and Angels and turned into a theatrical Pomp and the Pageantry of empty Ceremonies which eclipse the Majesty and splendour of it and the Discipline of the Church into a temporal domination and all is carried in the World by sides and interests that Christianity looketh like another thing a design Calculated for the present World rather than a serious preparation for the World to come Then certainly there is an Apostasy and a defection from Christ however the corrupt manners of the Church be varnished over with the name of Christianity There is a degeneration questionless and that is Apostasy in a Mystery such as this is though not an open revolt from the Christ. But to make this more evident to you let us consider what the Kingdom of Christ is The Gospel Kingdom is a Kingdom of Light Life and Love Opposite to Light is ignorance and errour to Life a Religion that consists of shews dead rites and empty Ceremonies to Love uncharitableness malice and especially hatred of the power of Godliness now where these prevail eminently there is an opposite Kingdom set up to the Kingdom of Christ certainly a falling off from his Kingdom That is to say where in opposition to Light errour is taught and ignorance is counted the Mother of Devotion and people are restrained from the means of Knowledge as if the height of Christian Faith and Obedience did consist in an implicite believing what the Church believeth and where instead of Life men place their whole Religion on superficial Rites and Ceremonies and some trifling acts of seeming Devotion and exteriour Mortifications and instead of love to God and Souls all things are sacrificed to private Ambition and forcing Consciences with the highest penalties and persecutions to submit to their corruptions There is a manifest subversion of the interest of Christs Kingdom In short Gods witnesses were slain in that City which spiritually is called Sodom and Egypt and our Lord was crucifyed Rev. 11.8 That City which answereth to Sodom for impurity to Egypt for Idolatry and to Ierusalem for persecution of the Saints there may you find the great Apostasy 5. This Apostasy from our Lords Authority and the interests of his Kingdom is some notable and discernable Apostasy and the Head and Patron thereof is Antichrist The defection is not of one or a few or many in divers Churches there have always been back-sliders from the Faith 1 Joh. 2.19 They went out from us but they were not of us and the Spirit of Antichrist wrought in the Apoâ—tles days 1 Joh. 2.18 As you have heard that Antichrist shall come even now there are many Antichrists and again 1 Ioh. 4.3 we are told of the Spirit of Antichrist and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the World Then described to be afterwards Verse 5. a Worldly Spirit They are of the World and speak of the World and the World heareth them Though they profess Christianity Carnal Worldly Hypocrites which never Conquered the fleshly mind and interest have the Spiriâ— of Antichrist These obscure the light and obstruct the life and love of the Gospel They that wholly affect a life of pomp and ease in the Church Now this hath always been in all Ages The false Christians forget their hopes are built upon a Crucified Christ and are to be derived to them from a Glorified Christ in the other World Crucified in this World and Glorified in the next which indeed are the two considerations that keep Christianity pure and lively That all was purchased by a Crucified Christ and all is dispensed by a Glorified Christ and I wish you would oftner think of it But the great Apostasy is eminently found in some external visible Church where these corruptions are generally received and defended For the head of that Church is Antichrist where Doctrine is corrupted and the worship mingled with Idolatry and the Government an Usurpation and bent against the Holy Seed that desire to worship God in Spirit and in Truth there is this manifest revolt from and a Rebellion against God and Christ though they push with the Horns of the Lamb. That the Papists are a corrupt Sect of Christians is beyond dispute to any that will try their Religion by the Scriptures and that they are far more corrupt than the Protestants 〈◊〉 Reformed Churches will also soon appear by the comparison or a view of both Churches But whether they are so corrupt as to become the Seat of Antichrist is the matter under debate Therefore let any one consideâ— where the eminent Apostasy is to be found Who are they that invade Christs Authority by setting up an Universal Head over all Câ—ristians Who are they that establish the Doctrine of Daemons or revive the worship of a middle sort of Powers between God and mortal men 1 Tim. 4.1 who through Hypocrisy â—nvent so many lies to maintain it and when Christians should keep themselves from Idols 1 Ioh. 5.21 yet in defiance of this worship Angels and other Creatures Col. 2.18 Let nâ— man beguile you of your reward in a voluntary humility and worshipping of Angels c. and erect the Images of Saints commanding and compelling men to adore them and pray to them who are they that are not contented with the one only Mediatour 1 Tim. 2.5 For there is one God and one Mediatour between God and men the man Christ Iesus 1 Cor. 8.5 For though there be that are called Gods whether in Heaven or in Earth as there be Gods mâ—ny and Lords many But to us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him but set up other Mediâ—tours of Intercession Who are they that plead for Indulgences and the supererogatory saâ—â—sfactioâ—â— of the Saints as gathered into the Treasure of the Church and so profitable for the remission of sins and condemn them who think the contrary Who are they that keep Beliâ—vers from reading the Scriptures when they are so expresly injoined to do it Joh. 5.39 and Psal. 1.2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night That deny one part of the Lorâ—s Supper to his Disciples notwithstanding his Institution to the contrary 1 Cor. 11.25 26. After the same manner also he took the Cup wheâ— he had supped saying This Cup is the New Testament in my blood This do ye as often as ye drink it in remembrance of me for as oft as ye eat this bread and drink this Cup ye do shew forth the Lords death till he come It were endless to instance in all I shall speak more of it in the following Verses 6. This Apostasy is not only forbidden but foretold as a thing that would certainly come to pass This consideration is necessary for divers reasons 1. Because the Papists
Sometimes the way of internal Government by terrors of Conscience or punishing sin committed with sin permitted both these parts are seen in punishing both the godly and the wicked as for instance in the godly in the way of external Government 1 Cor. 11.32 But when we are judged we are chastned of the Lord that we should not be condemned with the World In the way of internal Government the lesser penal withdrawings of the Spirit which Gods people find themselves after some sins and neglects of grace are grievous But the Judgments upon the Souls of the ungodly are most dreadful when the sinner is either terrified or stupiâ—ied terrified by horrors of Conscience 1 Cor. 15.56 The sting of death is sin and the strength of sin is the Law or stupified by being given up to their own hearts Counsels Psal. 81.12 So I gave them up unto their own hearts lusts and they walked in their own Counsels So that the Sinner is left dull and senseless and past feeling Eph. 4.18 Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart by the first by horrors of Conscience they are made to feel Gods displeasure at the courses they walk in but when that is long depised and men sin on still then the other and more terrible Judgment cometh For the giving up a Sinner to his own lusts and his losing all remorse is the last and sorest Judgment on this side Hell 3. As to Gods internal Judgments the Scripture chiefly insists upon two parts of this internal dispensation blindness of mind and hardness of heart they usually go together Blindness of mind is spoken of Iohn 12.39 40. Therefore they could not believe because that Esaias said again he hath blinded their eyes and hardned their hearts that they should not see with their eyes nor understand with their heart and be converted and I should heal them All passages are obstructed whereby the word might enter and work Conversion unto God It was God laid this punishment of blindness upon them Hardness of heart in that famous instance Exod. 4.21 I will harden Pharaohs heart God doth not make them that see blind nor them that are soft hard but leaveth them to their own prejudice obstinacy and unperswadeableness and that when highly provoked The former is under our consideration 4. To understand Gods concurrence as a Judge we must not say too much of it nor too little We must not say too much of it lest we leave a stain â—nd blemish upon the divine Glory God infuseth no sin no blindness nor hardness into the hearts of men all influences from Heaven are good he conveyeth no deceit into the minds of men immediately nor doth he command or perswade men to oppose the truth Nor doth he impeâ— or excite their inward propensions so to do All this belongeth not to God but either to man or Sathan Nor must we say too little as for instance God is not said to blind or harden by bare prescience or foresight that they will be blinded or hardned because God foreseeth other things and yet they are not ascribed unto God as that men will kill or steal or do wrong and yet God is not said to kill or steal as he is said to blind and harden and therefore there is a difference between Gods concurrence to this effect and other sins Nor only by way of manifestation as if this were all the sense that in the course of his Providence God doth in the issue declare how blind and hard they are That some other thing is meant by it is seen in the Prayers by which we deprecate this heavy Judgment As when the Saints pray Isa. 63.17 Lord harden not our hearts from thy fear or David Psal. 119.19 Lord hide not thy Commandments from me They mean not thus Lord shew not to the World how hard and blind I am but cure my blindness and hardness of heart keep back this Judgment from me Again we must not say that all that God doth is a bare naked and idle permission as if it happened besides his will and intention and God had no more to do in it than a man that standeth on the shore and seeth a Ship ready to be drowned he might have heâ—ped it but permitted it No besides all this there is not a bare permission only but a permissive intention and a judicial sentence which is seconded by an active Providence Many things concur to the blinding of the mind and hardning of the heart all which God willeth but justly The wicked take occasions of their own accord to blind and harden themselves Sathan tempteth of his own maâ—ice but all this could not be done with effect and success without the will of God There is a supreme power over-ruling and ordering all that is done in the World 5. Gods concurrence may be stated by these things 1. His withdrawing or taking away the light and direction of his Holy Spirit Deut. 29.4 The Lord hath not given you an heart to perceive nor eyes to see nor ears to hear unto this day Now when God lets them loose to their own hearts Counsels then they fall into damnable errors A Greyhound held in by a slip or Collar runneth violently after the Hare when it is in sight as soon as the slip and Collar is taken away the restraint is gone and his inbred disposition carryeth him So men that are greedy of Worldly things are powerfully drawn into errors countenanced by the World when God taketh off the restraint of his Grace and giveth them up to their own lusts Now herein God is not to be blamed for he is Debtor to none and the grace of his Spirit is forfeited by their not receiving the love of the truth He is so far from being bound to give grace that he seemeth to be bound in Justice to withdraw what is given already by mens wickedness and ingratitude Voluntary blindness bringeth penal blindness And because men will not see they shall not see And when they wink hard and shut their eyes against the light of the Gospel it is just with God in this manner to smite them with blindness And since they had no love to the truth they are given up to errors and deceits And because they despise the Holy Scriptures they doat on vain Fables And would not take up a course of sound Godliness and Holiness he suffereth them to weary themselves with sundry superstitions 2. Not only by desertion but by tradition delivering them up to the power of Sathan 2 Cor 4.4 The God of this world hath blinded their eyes Sathan as the Executioner of Gods Curse worketh upon the corrupt nature of man and deceiveth them It is said 1 Chron. 21.1 Sathan stood up against Israel and provoked David to number Israel But it is said 2 Sam. 24.1 And the Anger of the Lord was kindled against Israel and he
it is a matter of sad consequence for this is living in a known sin Some may be blinded for a time out of terror and compassion and their case is sad till they express solemn repentance but when there is a reluctation against clear light and an obstinacy in that reluctation this man is condemned in himself Titus 3.11 Such a man is subverted and sinneth being condemned of himself There cannot be a greater argument of a will unsubdued to God than to stand out against conviction out of secular respects This is to love darkness more than light and argueth such pravity of heart as is inconsistent with Faith and Salvation Some ignorant Souls may hold dangerous errors and which to others would be damnabâ—e yet they may not actually damn them because they do not rebel against the light and may be retracted by a general repentance or seeking of pardon for all their known or unknown sins Psal. 19.12 13. Who can understand his errors Cleanse thou me from secret faults Keep back thy servant also from presumptuous sins Let them not have dominion over me then shall I be upright and I shall be innnocent from the great transgression 2. When they are vented by some Professor of Christianity to the seducing of others and rending of the Câ—â—â—ch and drawing Disciples after them this aâ—deth a new guilt to their errors and maketh them the more damnable Actâ— 20.30 Also of your own selves shall men arise speaking perverse things to draw away Disciples after them There are properly Hereticks and Ring-leaders of Sects therefore Heresies are reckoned among the works of the flesh Gal. 5.20 Emulation wrath strife seditions Heresies increasing their own doom and Judgment these under a Christian name seduce and lead away the Church from Christ they pervert the holy ways of God and draw his people from serving him in Spirit and Truth 3. When though they should not err fundamentally they so far debauch Christianity as that God giveth them up to believe a lie and to take pleasure in unrighteousness that is to defend and maintain apparent corruptions of Christian Doctrine and Worship Of Doctrine for it is here said they believe a lie and they believe not the truth Of worship for it is said they take pleasure in unrighteousness A party thus given up by God we should shun as we would shun a Plague or come out of Bedlam for these men have lost their spiritual wits and â—ee not that which the common light of Christianity doth disprove however they retain the name of Christians and make a cry of the Church the Church as the Jews did of the Temple of the Lord and retain some truth among them for such a party is here described 4. When there is gross negligence or not taking pains to know better It is equivalent to reluctation or standing out against light Crassa negligentia dolus est there is a deceit in laziness or affected ignorance Joh. 3.20 They will not come to the light lest their deeds should be reproved 2 Pet. 3.5 They are willingly ignorant Those that please themselves in the ignorance of any truth err not only in their minds but their hearts It is the duty of Gods people to understand what is his will Eph. 5.7 Be not unwise but understanding what the will of the Lord is And it is their practice Rom. 12.2 That ye may prove what is the good and acceptable and perfect will of God Psal. 1.2 His delight is in the law of the Lord and therein doth he meditate day and night We should be searching still But when men will not know what they have a mind to hate it argueth a secret sore and suspicion of the truth and are loth to follow it too close lest it cross their lusts and interests 3. That the way and errors of Popery are damnable and it is very unsafe living in that Society and Combination I prove it 1. Because they live in wilful disobedience to God They violate the manifest Commandments of God while they hold it lawful to worship Pictures and Images to make Pictures of the Trinity to invocate Saints and Angels to deny Lay-men the Cup in the Sacrament to adore the Sacrament to prohibit certain Orders of Men and Women to marry to Celebrate the publick service in a language which ordinarily men and women that assist understand not In all these things they offer apparent violence to Gods Precepts And that their whole worship is polluted with a gross Superstition as for instance to worship Images is expresly against Gods word Psal. 97.7 Confounded be all they that worship graven Images that boast themselves of Idols Worship him all ye Gods The Scripture you see denounceth confusion to all Worshippers of Images and they are reckoned as Enemies of Christs Kingdom for it is applied to Christ Heb. 1.6 And let all the Angels of God worship him That would set up the worship and service of them in his Church in the exercise of their Religion especially those who glory in them and boast of them and set them forth as the glory of their way and worship No he disdaineth all this relative worship at or before Images which men would give unto him and sheweth that all the Powers of this World and the other Angels and Potentates should immediately worship Christ. For the second point picturing the Trinity God hath not only forbidden it but argued against it Deut. 4.15 16. Take therefore good heed unto your selves for ye saw no similitude when the Lord spake to you in Horeb out of the midst of the fire lest ye corrupt your selves and make you a graven Image the similitude of any thing Male or Female See how cautelous God is to prevent this abuse and yet how boldly men practise it For the third instance the Invocation of Saints and Angels Our Lord hath taught us how to repel that temptation Matth. 4.10 It is written thou shalt worship the Lord thy God and him only shalt thou serve That religious service and worship is due only to God no Creature can claim it without Sacriledge nor can we give it to them without Idolatry And God being so jealous of his honour every Christian should be careful that he doth not divert it from him They have many distinctions to excuse themselves to the World but I doubt how they will excuse themselves to God For the fourth particular adoring the Sacrament I shall speak to again anon that is a mean not an object of worship The Fifth prohibiting certain Orders of men and women to marry which the Apostle calleth Doctrines of Devils 1 Tim. 4.1 2. In the latter times some shall depart from the faith giving heed to seducing spirits and Doctrines of Devils speaking lies in hypocrisie having their Conscience seared with a hot Iron forbidding to marry c. For the Sixth Celebrating publick Service in an unknown Tongue it is contrary to the Apostles reasoning 1 Cor. 14.15 16 17. For
between them and others Upon them he shall send strong delusion but you hath he chosen to Salvation through the belief of the Truth Those whom God hath chosen he separates from the World of the ungodly or the corrupt heap of mankind and consecrateth them unto himself So that Election is not a taking all but some and passing by others 1 Joh. 5.19 We are of God and the whole World lyeth in wickedness A choice implyeth a setting apart some for Objects of his Grace and Instruments of his Glory in the World Psal. 4.3 And the number is certain for their Names are said to be written in the Rolls and Records of Heaven when others are not written Luk. 10.20 Rejoyce not that the Spirits are subject unto you but rather rejoyce because your Names are written in Heaven Phil. 4.3 Whose Names are written in the Book of Life And others are said not to be written Rev. 17.1 And they that dwell on the Earth shall wonder whose Names were not written in the Book of Life from the Foundation of the World And Rev. 20.15 And whosoever was not found written in the Book of Life was cast into the Lake of Fire Namely those that perish by these Delusions 3. It is set forth by the Antiquity of it from the Beginning Ephes. 1.4 He hath chosen us in him before the Foundation of the World And Matth. 25.34 Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World Namely as they belonged to his choice Election Love in God is of an old stâ—nding even from all Eternity his thoughts and purposes of Love were towards us a long time before they were discovered Surely the Ancientness of his Love should beget an honourable esteem of it in our Hearts For who are we that the Thoughts of God should be taken up about us so long ago And what is from everlasting is to everlasting Psal. 103.17 For what is from Eternity is to Eternity and dependeth not upon â—he accidents of Time 4. By the means of its accomplishment Two are mentioned one on God's part the other on ours The Sanctification of the Spirit and the belief of the Truth Where note 1. That God's Decree is both of Ends and Means For all his Purposes are executed by fit Means He that hath chosen us to Salvation hath also chosen us to be Holy and to believe the Truth And without the Means the End cannot be obtained For without Faith and Holiness no grown Person shall see God or escape Condemnation As to Faith it is clear John 3.36 He that believeth not the Wrath of God abideth on him And Holiness is indispensibly necessary Heb. 12.14 Without Holiness no Man shall see the Lord. God had assured Paul Acts 27.22 That there should be no loss of any Man's Life amongst them except of the Ship and afterward Vers. 31. Paul telleth them Except these abide in the Ship ye cannot be saved How could the assurance given to Paul from God and Paul's caution to the Mariners stand together Doth the Purpose of God depend upon the will and actions of Men I answerâ— Not as a cause from whence it receiveth its force and strength but as a means appointed also by God to the execution of his Decree For by the same Decree God appointeth the Event what he will do and the Means by which he will have it to be done and the Lord revealing by his Word this Conjunction of End and Means there is a necessity of Duty lying upon Man to use these Means and not to expect the End without them God intended to save all in the Ship and yet the Mariners must abide in the Ship And therefore what God hath joyned together let no Man separate If we separate these things God doth not change his Counsel but we subvert his Order to our own destruction The Scripture maketh it a grievous Sin a tempting of God to expect the End without the use of Means In vain is the Cavil then of those who would impeach the Doctrine of God's free and unchangeable Will concerning the salvation of the Eleâ—t upon the pretence that it taketh away the Duty of Man and the necessity of our Faith and Obedience No God executeth his Decree by the proper Means And wretcheâ— is their inference who say If I be elected I shall be saved no Salvation can be obtained but by the Sanctification of the Spirit and the belief of the Truth And worse is their confidence who profess assurance of their Election and yet walk after the Flesh No till a Man purge himself from Youthful Lusts he is not a Vessel of Honour sanctified and set apart for God 2 Tim. 2.21 And in vain do we hope to go to Heaven till we take the way that leadeth thither Devils have been cast out thence for Unholiness and therefore unholy Men shall never be taken in there 2. That these things are not causes of Election but fruits of Election and Means of execution of God's Decree about our Salvation Sanctification is not a Cause but a subordinate End or Means Ephes. 1.4 He hath chosen us to be holy not because we are holy but that we might be holy So 1 Pet. 1.2 Elect according to the fore-knowledg of God through the sanctification of the Spirit unto Obedience Not elected for it but through it When God had all Mankind in his prospect and view he freely chose out some to be sanctified and saved We come to the possession of it through Sanctification that is by it as a Means So for the other Faith is a fruit of Election not a foreseen Cause Acts 2.47 The Lord added to the Church daily such as should be saved None cometh to the Church but those whom God draweth and they are actually added to the Church by a profession of Faith and such as should be saved were as many as were ordained to Salvation Acts 13.48 And as many as were ordained to Eternal Life believed The whole City were met together to hear but as many as were ordained to Eternal Life believed It is not said as â—any as believed were ordained to Eternal Life but the contrary Faith is not the cause of Election but Election is the cause of Faith 3. That being the necessary Fruits they are also evidences of our Election All that are Sanctified by the Spirit and believe the Truth belong to the Election of God Election it self is a secret in God's Bosom and is only manifested to us by the Effects and what are the necessary Effects but Sanctification by the Spirit and a sound belief of the Gospel 1. The Sanctification of the Spirit is not only an external Dedication to God but an internal and real Change Some aâ—e externally dedicated and may trample under foot the Blood of the Covenant whereby they are sanctified Heb. 10.29 Of how much sorer Punishment suppose ye shall he be thought worthy who hath trodden under foot the Son
presents God terrible and taketh away all confidence from us so that we are obnoxious to his Wrath and righteous Vengeance Who is able to stand before this Holy God 1 Sam. 6.20 And who can dwell with everlasting Burnings Isa. 33.14 We cannot approach God in any friendly manner 2. I shall shew what Provision God hath â—ade for us The Lord Jesus took this Office at God's appointment of reconciling God to us and appeasing his Wrath and us to God by bringing us back again our alienated and estranged Affections to God How so what hath he done 1. The Distance is in truth taken away by his very Person he is God-Man God and Man meet together in the Person of Christ God doth condescend and come down to Man and Man is incouraged to ascend to God God in Christ is nearer to Man than he was before that we may have more familiar thoughts of him The pure Deity is at so vast a distance from us that we are amazed and confounded when we think of it and cannot conceive an hope that he should concern himself in our â—ffairs But the Son of God is come in our Nature John 1.14 The Word was made Flesh and dwelt among us 1 Tim. 3.16 Grace is the Mystery of Godliness God manifested in the Flesh So that he is more acceptable to us and nearer at hand and more readily inclined to help us for he will not be strange to his own Flesh. 2. The Difference and Controversy is taken up by the Work of his Redemption for God hath set him forth to be a Propitiation or a means of appeasing his Wrath Rom. 3. 25. and to be the Foundation of that New Covenant wherein Pardon and Life is offered to us It is not enough to our Recovery that God be reconciled but Man must be renewed otherwise we remain for ever undeâ— the displeasure of God Now he hath purchased the Grace of the Spirit to be dispensed by the Covenant to bring us home to God Titus 3.5 6. Nor by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour And Rom. 8.2 For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death Vse Let us be sensible of this unspeakable Mercy that God hath provided a Mediator for us that we may come to God by him Heb. 7.25 Wherefore he is able to save unto the â—ttermost all that come unto God through him seeing he ever liveth to make Intercession for us That the legal Exclusion is removed and a way opened to the Father John 14.6 I am the Wâ—y the Truth and the Life no Man cometh to the Father but by me Otherwise we could not immediately converse with God nor trust in him 1. We see God in our Nature as near at hand and ready to help he came down amongst us and became one of us was bone of our bone and flesh of our flesh And though he hath removed his dwelling into Heaven again it is for our sakes he hath carried our Nature thither to take possession of that blessed Place in our Name if we have a mind to follow him Iohn 14.2 I go to prepare a Place for you 2. Here we see the means of appeasing God's Wrath 2 Cor. 5.19 God â—as in Christ reconciling the World unto himself There is a full Ransom paid all that enter into God's Peace shall have the benefit of it 3. By him we are encouraged to come to pray for every Blessing we stand in need of Ephes. 2.18 Through him we both have an access by one Spirit unto the Father Liberty to approach unto God is a priviledg which we cannot enough value the Wall of Partition between God and us is broken down by Christ he hath compleatly satisfied God's Justice Heb. 10.19 He is now at the right Hand of God interceding for us 1 Tim. 2.5 There is one God and one Mediator between God and Man the Man Christ Iesus and remaineth with God as the great Agent of the Saints Heb. 8.1 2. We have such an High Priest who is set on the right Hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary c. Perfuming their Prayers with the smoke of his Incense Rev. 8.3 4. And another Angel came and. stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the Golden Altar which was before the Throne And the smoke of the Incense which came with the prayers of the Saints ascended up before God out of the Angel's hand V. Mark the distinct Titles given to God and the Mediator Christ is called our Lord and God our Father Let us see what these Titles import of Lord and Father 1. Christ is represented to us as the Lord so he was set forth by the Apostles at the first preaching of the Gospel Acts 10.36 We preach Peace by Christ Iesus he is Lord of all 2 Cor. 4.5 We preach Christ Iesus the Lord. Col. 2.6 If ye have received Christ Iesus the Lord so walk in him Christ is Lord two ways 1. By that right which belongeth to him as Creator and is common and equal to him with the Father and the Spirit Surely the Creator of the World is the Soveraign of it this Right continueth still and shall continue while Man receiveth his being from God by Creation and the continuance of his being by daily preservation and providence 2. There is novum jus Dominii Imperii a new Right of Empire and Government which belongeth to him as Redeemer and this accrueth to him 1. Partly by the Donation of God Acts 2.36 Let all the House of Israel know that this Iesus whom ye have crucified is made Lord and Christ. This Office of Lord is derivative and cannot be supream but subordinate it is derived from God All Power is given to me both in Heaven and Earth Matth. 28.18 and it is reffered to him Phil. 2.11 That every Tongue should confess that Christ is Lord to the glory of God the Father The supreâ—m right of governing is still in God and sâ—bjection to him is not vacated but established and reserved 2. It is acquired by his own purchase Rom. 14 9. For this end Christ both died and rose again and revived that he might be Lord both of Dead and Living 1 Cor. 6.19 20. Ye are not you own for ye are bought with a price therefore glorify God in your Body and in your Spirit which are God's He had a full right in us before but this Lordship and Dominion which the Redeemer is possessed of is comfortable and beneficial to us and the end of it is to effect Man's Cure and Recovery We could not by our sin make void God's Right and
Holiness And his unchangeable Love which doth not vary and alter with our Condition Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth He is our God still though he seemeth to deal hardly with us We learn of Christ on the very Cross to cry My God Matth. 27.46 and if we cannot find enough in him when the Creatures and our natural Comforts fail it is meet we should lose them Heb. 3.18 Though the Fig-tree should not blossom c. yet I will rejoyce in the Lord I will joy in the God of my Salvation This is the sum of God's Comforts and when these things are suggested to us God comforteth our Hearts 3. When by these means God worketh Comfort in us Joy is often called the Comfort of the Spirit and Ioy in the Holy Ghost Rom 14.17 Now all the Spirit 's Works are singular and do much exceed the natural Work of Man's Heart The groans which he stirreth up in Prayer are unutterable Rom. 8.26 His Joys unspeakable and glorious 1 Pet. 1.8 The Heathens counted that Fire more sit and pure for their Altars whicâ— was inkindled by a Sun-beam rather than a Coal taken from a common Hearth So this Comfort which is raised in us by the Holy Ghost is more Rich and Glorious and Affective than that which is the fruit of our bare Reason or the meer working of our Human Spirit even in the common grounds of Christian Comfort Or as Elementary Fire differeth from Culinary and Kitchin Fire and is much more pure So doth this Joy which is immediately wrought in us by â—he Spirit from all Joy that we can work by our selves out of the Scriptural Grounds of Comfort Carnal Men have their Joy at the second or third Hand as God blesseth the order and influence of Inferiour Causes it comes to them from Creature to Creature so as they discern not the Work of God in it yea the Joy of common Christians in the proper grounds of Comfort is not strong as that which is raised in us by the immediat impression of the Comforting Spirit II. Why this is of God 1. Because God challegeth this as his own Right to comfort the Heart of Man and therefore whatever the Means of the comfort be God will be owned as the Spring and Fountain of it He keepeth this as his great Bridle upon the World to govern the Hearts of Men. Job 34.29 When he giveth Quietness who then can make Trouble And when he hideth his Face who then can behold him Whether it be done against a Nation or against a Man only Our Peace and Trouble is in God's Hands and at his disposing It is true he exerciseth his Soveraignty according to Law and in his Internal Government according to the Law of Grace penally withdrawing his Comforting Spirit and leaving us to our Doubts and Troubles and Fears by the rewarding our Obedience and Faithfulness with the manifest Tokens of his Love as the Matter shall require It is enough for the Point in hand that God alone doth powerfully dispence Peace or Trouble And when he will give Comfort none can make his Gift void for it is at his Command and in both a Nation is all one with a particular Person as to any ability to resist God 2. Though grounds of Comfort be never so clear yet if God concur not we find not the effect therefore it is his Spirit that can only comfort the Heart To have God's Warrant for our comfort is much but to have his Impression is more both musâ— concur or the Soul will not be comforted It falleth out many ways sometimes out of Ignorance When a Well of Comfort was near poor Hagar saw it not and was almost famished with thirst until God opened her Eyes and she saw a Well of Water Gen. 21.19 We know not the grounds of our comfort Sometimes out of Passion Grief is obstinate and will admit no Remedy as Rachel would not be comforted Jer. 31.15 They are so peevishly addicted to their Worldly Comforts that if they be crossed in them they will not admit of God's Comforts though they are evident clear and pertinent Sometimes out of Forgetfulness Heb. 12.5 Ye have forgotten the Exhortation which speaketh unto you as unto Children And Oblivion is an Ignorance for the present Had they remembred they would not have fainted and waxed weary It is a great Work of the Spirit to bring to Remembrance sometimes questioning their interest in Comfort besidâ—s that there are general Comforts when Interest is not clear Now the Spirit that sheweth us â—he things given us of God doth also reveal and evidence our Right to them What is wrought in our Hearts that is to say by quickning us to exercise Grace he evidenceth the truth of Grace and in our Afflictions by Patience maketh out our Comfort Rom. 5.3 4 5. We glory in Tribulations knowing that Tribulation worketh Patience and Patience Experience and Experience Hope And Hope maketh not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us From the whole there can be no true solid Comfort but what God bestoweth his Favour and our Interest in his Favaour is manifested to us by his Spirit III. What advantages we have by this that all solid Comfort is of God 1. It assureth us of God's readiness to comfort poor afflicted Creatures that humbly submit to him He that is the God of all Comfort is also the Father of Mercies his Mercy and Compassion inclineth him to comfort us God hath his Name from this effect Nomina sunt à notioribus God that comforteth those that are cast down 2 Cor. 7.6 He is very tender of all Afflicted Creatures much more of his People 2. God's Comforts come with more Authority and silence all our Doubts and Fears Psal. 94.19 In the multitude of my thoughts within me thy comforts delight my Soul We have many intricate perplexing thoughts out of which we cannot disentangle our selves no comforts come with such Authority and Power as God's Comforts In the Comfort we have it is good to consider whence it cometh Is it God's Comfort or a Fanâ—y of our own If it be made up by our own Fancy it will be like a Spider's Web that is weaved out of its own Bowels but is gone and swept away with the least turn of a Besom but God's Comforts are more durable they flow from the true Fountain of Comfort upon whose Frowns or Smiles our happiness and misery dependeth There is little warmth in a Fire of our own kindling God's Comforts are built on his Covenant and have a commanding force and over-powering efficacy on the Soul God in his Word speaketh by Soveraign Authority in our Hearts he worketh by powerfâ—l Efficacy The Authority of his Word we own when we speak to others or to our selves when we know trouble but in supposition or imagination The Efficacy of his Grace we feel
when Trouble comes actually upon us many that strengthen others when it cometh upon them faint themselves Job 4.4 5. Thy Words have upholden â—im that is falling and thou hast strengthened the feeble Knees But now it is come upon thee and thou faintest it toucheth theè and thou art troubled Which sheweth that not only the matter of Comfort but the effectual Blessing cometh from God or Comforting of Souls is his Work 3. That God's Comforts are full and strong For he worketh like himself and therefore can and will support his Pâ—ople in the greatest Difficulties It is sometimes represented as full Acts 13.52 The Disciples were filled with Ioy and with the Holy Ghost And I am filled with Comfort and am exceeding joyful in all our Tribulations 2 Cor. 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our Lord Jesus when he took care for our Comfort took care for our full Comfort John 15.11 These things have I spoken that my Ioy may remain in you and your joy might be full Thus we see the joy of Believers is a full Joy that no other Joy needeth to be added to it it is a full Joy to bear us out under all Discouragements For what is wanting to them who have God for their Portion and the promised Glory for their Inheritance and God's Providence engaged for their Protection Safety and Comfort while they are here by the way And it is Strong as well as Full Heb. 6.18 That by two immutable things in which it is impossible for God to lye we might have strong Consolation Other Comforts are weak and of little force they are not Affliction-proof much less are they Death-proof and Judgment-proof they cannot stand before a few serious sober thoughts of the World to come The Comforts of the World cannot stay and revive the Heart for every blast of a Temptation scattereth them Vse 1. To reprove Christians for their overmuch dejection and fainting in Troubles Why are we so much cast down Is there no Balm in Gilead nor Comfort in God Why hath God taken the Name upoâ— him of being the God of all Comfort and put this Office upon his Spirit to be the Comforter Hath he not made sufficient provision in the New Covenant Is there any evil which the promise of Eternal Life cannot countervail Is God backward to give you Comfort Why then did he send Christ write Scriptures appoint a Ministry and Ordinances seek to prepare you for it by the seal and earnest of his Spirit and invite you so earnestly to trust in him to cast all your care upon him and so often forbid your Fear and Sorrow 2. If all Comfort be of God let us go to God for it But then take these three Directions 1. See you be qualified for it Comfort follows Holiness as Heat doth Fire the Spirit is first a Sanctifier and then a Comforter And according to God's Promise is more necessarily a Sanctifier than a Comforter Ephes. 1.13 14. In whom ye also trusted after that ye heard the Word of Truth the Gâ—â—â—el of your Salvation Oâ— whom alone after that ye believed ye were sealed with that holy Spirit of Promise which is the Earnest of our Inheritance until the redemption of the purchased possession unto the praise of his Glory Comfort is our Happiness but we are made Holy before Happy Hereafter we enter into our Master's Joy we have a taste of it in the World But who have this Taste but the sanctified and self-denying Christians The Work of Sanctification is carried on more certainly but his Comforting Work is many times obscure and interrupteâ— Do your Work throughly and faithfullâ— â—nd you may refer your selves to God for â—omfort Vse 2. Expect not a singular way of Comfort besides the Word It was Eliphas's Charge upon Iob Chap. 15.11 Are the Consolations of God small with thee Is there any secret thing with thee The Charge is that he undervalued the common Consolation of God and looked for some secret way peculiar to himself of getting Comfort besides humbling of himself and turning unto God No God hath sufficiently provided for the Comfort of his People and we must not expect singular manifestations of his Love and special Signs and Tokens beyond the common allowance given to the whole Family It is a thousand to one but it is some false Consolation and Dream of Comfort which they affect and cry up beyond or besides the usual Comforts of his Word Vse 3. Do not compare lower Discoveries of God with that great Revelation he hath made of his Mind in the Word for the Comfort of his People for this argueth great unthankfulness and a secret desire to set up Man's Comfort against those which are unquestioâ—â—bly of the Lord. Sure it is that whatever good is in Nature is from God but it is mingled with so many weaknesses that what is of God can scarce be seen in it I speak of those that cry up Heathen Philosophy to â—he disparagement of the Word of God As if it were a better Institution to quiet the Mind and fortify it against all Troubles than Christianity But alas they neither know the true ground of Misery which is Sin nor the true ground of Comfort which is Christ. And that which mere Man offereth can neither come with such Authority and Blessing as what cometh immediately from God This is a Moon-Light that rotteth things before it ripeneth them In short Philosophers were never acquainted with Christ the foundation of Comfort nor the Spirit the efficient cause of Comfort nor the promise of Pardon and Life which is the matter of Comfort nor Faith which is the Light by which we know things that depend upon Divine Revelation and so the proper Instrument of Comfort This I thought good to say because Comfort and Rest for Souls is one of the great Benefits of our Religion Jer. 6.16 Stand in the way and see and ask for the old Paâ—hs where is the good Way and walk therein and ye shall find rest for your Souls Mat. 11.28 29. Come unto me all ye that labour and are heavy â—â—dâ—n and I will give you Rest. Vse 4. Seek it in the use of Means and Ordinances which God hath appointed for the raising of Comfort in us as the Word Prayer and the Lord's Supper In solemn Duties God reneweth the pledges of his Love to us exciteth Grace and by Grace Comfort it must needs be so because then the grounds of Comfort are anew laid in the view of Conscience Graces are in their lively Exercise and God is not wanting to his own Institution Take all these three together and the reverend use of the Lord's Supper must needs increase our Comfort The Ground of Comfort is Reconciliation with God by Christ. Rom. 5.11 We joy in God through our Lord Iesus Christ by wâ—om we have now received the Atonement And here we raise up your Faith and Love Cant. 1.4 The King hath brought me into his Chambers we will be
here for the Apostle conjureth them by all that is dear and sacred in their most holy Faith and upon this I will mainly spend the first part of this Discourse I shall prove it by these two choice pieces of Scripture which describe the Communion of the Church with Christ or the dispensations of Christ to the Church the one concerneth Gods internal the other his external Government the Canticles and Revelations The Book of Canticles is ended with this desire vote and wish Cant. 8.14 Make haste my beloved and be like a young Hart or Roe upon the Mountains of Spices the Brides last and great suit to the Bridegroom is make haste as to his coming in Glory to judge the World not that Christ is slack but the Churches affections are strong they that go a Whoring after the World neither desire his coming nor love his appearing but the Spouse would have all things hastened that he might return he cannot come soon enough to set the World to rights and compleat their Happiness it is that only that will perfect their Consolation and therefore would have the blessed and longed for meeting hastened In the other Book of the Revelations see how it is closed Rev. 22.20 Christ saith Surely I come quickly and the Church like a quick Echo saith Even so Come Lord Iesus come quickly it taketh the word out of Christs Mouth and presently improveth the Promise into a Prayer and so Christs Voice and the Churches Voice are Unisons the Acclamation of the Saints answereth to his Proclamation Christ saith I come as desiring to meet with us the Church answereth even so come as desiring his Fellowship and Company when once Faith apprehendeth the glorious coming of our Lord Jesus to Judgment Love presently desireth it as the most comfortable thing which we can ask of him that is the farewel suit of the Church to Christ if he will grant this all complaints and sorrow and sighing will be no more Now I shall give you Reasons why this is desired by all true Christians 1. In respect of him who is to come His Person that we may see him who is our great Lord and Saviour all that believed any thing of Christ desired to see him those that lived before his coming in the flesh Joâ—n 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad and the same affection possesseth us that live after his coming in the flesh we know him by hear-say we have heard much of him he wooeth us by a Proxy as Eliezer Abrahams Servant did Rebekah Now Christians would fain see him of whom they have heard and whom they loved and in whom they have believed 1 Pet. 1.8 Whom having not seen ye love and in whom though now you see him not yet believing ye rejoice with joy â—nspeakable and full of glory they do not see Christ but they have a taste of his goodness 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious They have felt his comforts and live by his Life all that is wanting is but ocular Vision that they may see him Face to Face therefore they long for his coming 2. The Excellency of Christ their head shall then be fully revealed therefore it is comfortable to his Saints to think of his second comeing it is called the Revelation of Christ 1 Pet. 1.13 Christ is now under a Vail retired within the Curtain of the Heavens the wicked often ask where is now your God and our own unbelieving hearts are apt to question the glory of his Person and the truth of his Promises when his most faithful Servants are under disgrace Christ is a glorious King but little of his Glory is seen in the World therefore they desire that he may appear in Glory and Royalty we pray that his Kingdom may come 2. The persons desiring there is somewhat in them to move them to it 1. The Spirit of Christ Rev. 22.17 The Spirit in the Bride saith come the Holy Ghost breadeth this desire in the Church nature saith it is good to be here but this is a disposition above nature the Flesh saith Depart but the Spirit saith Come the great work of the Spirit is to bring us and Christ together he cometh from the Father and the Son to bring us to the Father by the Son his business is to marry us to Christ the promise being past the Spouse longeth to see her beloved It is the Spirit kindleth a desire in us of his second coming when the Marriage that is now contracted shall be consummated when the Queen shall be brought unto the King in rayment of Needle-work and shall enter into the Palace with him there to abide for ever Well then though guilty Sinners would have Christ stay away still and if it might go by Voices the Carnal World would never give their Voice this way Even so come Lord Iesus come quickly no they are of the Devils mind Why art thou come to torment us before the time Mat. 8.29 Thieves and Malefactors if they might have the liberty to choose they would never look nor long for the day of Assizes but the Spirit in the Bride is another thing it giveth us other inclinations the sooner Christ cometh the better they can never be soon enough taken up to him nor he come to them 2. There are Graces planted in us Faith Hope and Love to move us earnestâ—y to desire his coming 1. Faith believeth Christ will be as good as his word I will come again if it were not so I would have told you John 14.2 And if Christ saith in a way of Promise I come the Church saith Amen in a way of Faith even so Comâ— If Christ had gone away in discontent and with a threat in his mouth Ye shall never see my face more we should altogether despair of seeing him again but he parted in Love and left a Promise with us which upholdeth the Hearts of Believers during his absence Would Christ deceive us and flatter us into a Fools Paradise What need that He can strike us dead in an instant if we do not please him and we have hitherto found him true in all things and will he fail us at last 2. Hope which is Faiths Handmaid it looketh for that which we do believe it is the immediate effect of the new Creature 1 Pet. 1.3 Begotten to a lively hope as soon as Grace is infused it discovereth it self by its tendency to its end and rest it came from Heaven and carrieth the Soul thither 3. Love is an affection of Union it desireth to be with the party loved Phil. 1.23 I desire to depart and to be with Christ therefore its Voice is Come Come he hath Communion with us in our Houses of Clay therefore we desire presence with him in his Palace of Glory his Voice now is very sweet when he saith Come unto me ye that are weary and heavy laden but much more will
sick of Questions as the Apostle speaks 1 Tim. 6.4 Doting about questions and strifes of words whereof cometh envy c. when they had so much wholsome food to feed upon 5. It did but ingender strife among Christians begat wranglings and disputes in the Church 1 Tim. 6.4 He is proud knowing nothing but doting or sick about questions and strifes of words whereof cometh envy strife railing evil surmisings Vse 1. Let us not fix times many of the Antients were too bold this way and we are apt to it Lactantius peremptorily said The World would endure but two hundred years after his time So many will fix the time of the calling the Jews and of the destruction of Anti-Christ without evident grounds and reasons What God hath revealed is enough to bear us out in our duty and suffering in other things let us patiently wait we see reason to do so when we consider how many men have proved false Prophets 2. Let us not put off the time and set it at too great a distance distant things though never so great will hardly move us that which men put off they do in effect put away they put far off the evil day they would not let it come near their minds to have any operation upon them Look as the Stars those vast Globes of Light by reason of the distance between us and them do seem but as so many spangles so we have but a weak sight of what is set at a great distance and their operation on us will be but small the closer things are the more they will work upon us one that looks upon what God hath revealed of this as sure and near is more affected with it than others are therefore set your selves at the entrance of that World where you must everlastingly be and watch and be ready they that put it off are apt to loyter in their work If Christs coming be not near at hand certainly the time of our departure is at hand and it will not be long e're it come about But this is but Introductive to the Doctrine of Anti-Christ Therefore I come to the second thing Secondly The effect that this error might produce trouble and unsetledness of mind that ye be not soon shaken in mind or troubled In the words there is a two-fold Metaphor the one taken from a Tempest or Sea storm as the word plainly implies that ye be not shaken in mind and the other word is taken from the sudden alarm of a Land Fight which breeds trouble 1. Doct. That Errors breed â—rouble of mind they do not only trouble the Churches Peace Gal. 5.12 I would they were even cut off which trouble you but they hinder tranquillity of mind Gal. 1.7 There be some that trouble you and would pervert the Gospel of Christ. How do Errors hinder tranquillity of mind Partly because it is an unsound foundation it can never yield solid peace we only find rest for the Soul in a true Religion and there where it is purely professed Others are left to great doubts and uncertainties The Lord seems to direct us in this course when we are upon consultation about the taking up of a Religion Jer. 6.16 Stand in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls Soul-rest is only found in Gods way and where it is most clearly professed Partly because whatever false Peace is bred there it will at last end in trouble The Apostle compares Seducers Jude 13. to raging waves of the Sea foaming out their own shame and we are told of the Locusts that came out of the Bottomless-pit Rev. 9.5 That they stung like Scorpions Every erroneous way of Religion is comfortless yea their Doctrine breeds anxiety and vexes the Spirit for they have no true way of quieting the Conscience Let us therefore detest Error because it is so much our interest It is the property of truth to beget a delectation of mind it is sweeter than honey and the honey comb Verum est bonum intellectus Truth is the good of the understanding now when we understand truth satisfyingly it breeds an incredible delight when we have been in some perplexities and begin to find out a truth Prov. 24. 13 14. My Son eat thou honey because it is good and the honey comb which is sweet unto thy tast So shall the knowledge of wisdom be when thou hast found it Honey is noâ— so sweet to thy tast as this is to thy understanding When a man hath found out any truth though it be but a natural truth it breeds its oblectation much more spiritual truth it is very pleasing to the understanding and most of all when spiritual Truth is obeyed and practised for the understanding gives us but a sight of it but obedience gives a tast thereof Our Saviour saith Mat. 11.28 29 30. Come unto me all ye that are weary and heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart For my yoke is easy and my burden is light If you will but come under Christs blessed Yoke and Scepter and that way of Religion he hath recommended to you you will find an incredible Peace Joy and oblectation in your mind 2. Doct. That Christians should be so established and have such constancy of mind that they should not be easily shaken and moved from the Faith 1. Let us see how this is pressed Sometimes it is pressed from the encouragement of your great hope 1 Cor. 15.58 Be stedfast and unmoveable always abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. First He would have them stedfast and unmoveable these two words have their special signification the one is a degree above the other a man may be stedfast in a thing though he be moved a little in some by-matters but now since your Innocency will bear you out be not only stedfast but immoveable which is a higher degree but take it thus Be stedfast in your selves and unmoveable by the storms of Temptation from without a man is stedfast in himself setled upon his own foundation and you are unmoved when you are strengthned against outward assaults Acts 20.24 None of these things move me neither count I my life dear unto me so I might finish my course with joy A Man may be setled in the knowledge of the truth but he is not unmoveable except he be fortified against all Temptations that may draw him off from his profession Such constancy of mind may be well inforced because of our great hope thus it is pleaded for there Then the absolute necessity of it is urged at other times as Col. 1.23 If ye continue in the Faith grounded and setled and be not moved away from the hope of the Gospel the same condition is required to continue as
mind Rom. 14.5 Let every man be fully perswaded in his own mind 2. If hardned in error consider your opinions will ordinarily have an influence upon your whole Religion and will pervert your carriage towards God and Men your Prayers will smell of your opinions and be like Balaams Sacrifice offered to God to engage him against his own people your Love will be dispensed according to the interests of your Faction 1 Cor. 1.13 Every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ. Is Christ divided 3. The danger of error to others Vice is like a duel error a War 2 Tim. 2.17 Their word will eat as doth a Canker All in Asia have turned from me 2 Tim. 1.15 4. There is danger to your selves though the error be not damnable 1 Cor. 3.13 You have not so full Communion with God Thirdly The third thing is the means which these Impostors used to seduce them from the Faith Spirit Word Letter by all which the Apostle would not have them troubled and shaken in mind none of these Engines which the Seducers used should draw them from the Truth What should poor Christians do thus assaulted Ans. Stick to the Apostolical Doctrine I shall observe Doct. That a Christian should be so perswaded in Religion that neither Spirit nor Word nor Writing should be able to shake or unsettle his mind I shall shew you 1. What wayes or what means God hath appointed whereby a man may settle his choice as to opinions in Religion That the word of God will sufficiently fortifie him against all these false ways by which Error is wont to be insinuated 1. For the first if a Christian would be established and guided aright in the choice of a Religion he must follow both the light of Nature and Scripture 1. The light of Nature antecedently to any external Revelation will sufficiently convince us of the being of God and our dependance upon him Rom. 1.19 20. That which may be known of God is manifest in them for God hath shewed it to them For the invisible things of him from the Creation of the World are clearly seen being understood by the things which are made even his eternal Power and Godhead For I must know there is a God or else I cannot be certain that he hath given us a Rule or Revelation of his mind We begin with what is natural and then go on to what is Spiritual Nature will tell us that there is one God the first cause of all things of infinite Power Wisdom and Goodness that it is reasonable he should be served by those whom he hath made that he will reward and punish men as they disobey or serve and please him but how God will be served how they shall be rewarded or punished or how they shall escape punishment if after a breach they are willing to return to their duty and obedience to him this is revealed in the word of God 2. The written word shews us the true way of worshipping and pleasing God and being accepted with him therefore it is a sufficient direction to us there is enough to satisfie Conscience though not to please wanton Curiosity As that may quench the thirst of a sober man that will not satisfie the lust of a Drunkard there we are made wise unto Salvation 2 Tim. 3.15 Thou hast known the holy Scriptures which are able to make thee wise unto Salvation and Psalm 119.105 Thy word is a light unto my feet and a lanthorn to my paths there we have the knowledge of many things evident by the light of nature discovered with more clearness and certainty And that which could not be found out by natural light as Salvation by a Redeemer or the remedy of our lapsed Estate which depending on the sole will and good pleasure of God could not be known till it was manifested and revealed by him when man sat in darkness and in the shadow of death it was necessary that God should some way or other reveal his mind to him by word of mouth or by writing By word of mouth that is either by Oracles or extraordinary Messengers that sufficed while God saw fit to reveal but a few Truths or such as did not much burden the Memory and men were long lived and the Church confined within a small compass of ground and not liable to so many miseries and changes as now in the latter Ages and then he put it into writing that men may not obtrude upon us their own conceits but we might have a Standard or Rule of Faith and Manners Gal. 6.16 As many as walk according to this Rule c. 3. The natural Truths contained in the word of God are evident by their own light The supernatural Truths though they are above natural light yet they are not against it or contrary to it and do fairly accord with those Principles which are naturally known and are confirmed partly by an antecedent Testimony which is Prophecy partly by an innate evidence in their own frame and contexture partly by a subsequent Evidence which is valuable Testimony as to matter of Fact The antecedent Testimony John 5.39 Search the Scriptures for in them ye have eternal life and they are they which testify of me 2 Pet. 1.19 We have a more sure word of Prophecy to which we do well to give heed as to a light shining in dark places The innate and concomitant evidence 2 Cor. 4 2 3 4. We have renounced the hidden things of dishonesty not walking in craftiness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans Conscience in the sight of God For if our Gospel be hid it is hid to them that are lost in whom the God of this World hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them The subsequent Testimony the Apostles Acts 5. 32. We are witnesses of these things and so is also the Holy Ghost whom God hath given to them that obey him they were Eye and Ear Witnesses of great Fidelity and Credit their Religion forbiddeth them to lie for God and they were accompanied with the mighty power of the Holy Ghost not only in giving them success in the face of the learned World hunting out the Devil every where but also by Miracles divers Signs and Wonders and they and their followers endured all manner of torments and death to witness the truth of these things and transmitted them to us with assurance of Gods owning thâ—s Doctrine 4. The word being thus stated and put into a sure Record it is intelligible enough in all necessary matters at least for if God should speak or write darkly to his people especially in necessary things it is because he could not or would not speak otherwise the former is direct Blasphemy Exod. 4.11 Who hath made
mans mouth have not I the Lord. The latter cannot be said because that is contrary to his goodness Psal. 25.8 Good and upright is the Lord therefore will he teach Sinners the way It is not to be imagined that the great and universal King should give a Law to Mankind and speak so darkly that we should have no sure direction from thence nor be able to know his mind in any of the Duties God hath required of us or expose us to great difficulties and hardships in the World And if he had not plainly expressed his will to us man would never leave writing and distinguishing himself out of his duty surely he that will venture his All for Christs sake had need of a clear warrant to bear him out for none will hazard all that is near and dear to him but for weighty Reasons 5. Besides the Illumination of the Holy Spirit doth accompany this word and make it effectual to us to shew us God as revealed in Christ 2 Cor. 4.6 God who commanded the light to shine out of darkness hath sâ—ined into our hearts to give us the light of the knowledge of the glory of God in the face of Iesus Christ and for Heaven Eph. 1.17 18. Praying that the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him the eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his Inheritance in the Saints He sanctifieth and healeth our Souls and prepareth us for the entertainment of the Truth that as natural things are naturally discerned so spiritual things are spiritually discerned 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 6. There are promises of direction made to humble and sincere minds Psal. 25.9 The meek shall he guide in Iudgment the meek shall he teach his way to the industrious Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledge of God to the godly and well-disposed John 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self so to them that pray much James 1.5 If any man lack wisdom let him ask it of God that giveth to all men liberally and upbraideth not and it shall be given him They that thus sincerely endeavour to know the will of God will come to a sound establish'd Judgment in the Truth II. A Christian that is thus established is fortified against Spirit Word or Writing or all Suggestion that may perplex his mind 1. Against pretended Revelations called here spirit 1. Because having his mind thus setled he may boldly defy all Revelations pretended to the contrary Gal. 1.8 Though we or an Angel from Heaven preach any other Gospel than we have preached let him be accursed Any Doctrine if divers or different from or besides the written word much more contrary to it a Christian may reject it and account it Cursed Doctrine Therefore neither Church nor Angel nor Spirit is to be heard against it 2. Because a Christian is upon better terms having the written word than if God dealt with him by way of Revelations 2 Pet. 1.19 We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of Prophecy comparing it with the voice from Heaven of which he spake before not as if there could be any uncertainty in the Lords Voice speaking from Heaven but because a transient Voice is more easily mistaken or forgotten than an authentick standing Record as Samuel thought Eli called him when it was the Lord it is quoad nos though God gave evidence of the Truth of such Revelations as he made yet we have more accommodate means Our Lord intimateth such a thing Luke 16.31 If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead This is the surest ground for Faith to rest upon of any that ever hath been or can be given to Sinners subject to forgetfulness jealousies and mistakes 3. Because it is not rational to expect new Revelation now the Canon and Rule of Faith is closed up Heb. 2.1 2. Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip c. Mat. 28.20 Teaching them to observe all things whatsoever I have commanded you John 17.20 Neither pray I for these alone but for them which shall believe on me through their word 4. Because if any such be pretended it must be tryed by the word Is. 8.20 To the Law and to the Testimony if they speak not according to this word it is because they have no light in them So 1 John 4.1 Beloved believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone abroad into the World 5. Because they that despise ordinary means and pretend to Vision Revelation or Inspiration are usually such as are given up by God to a vertiginous Spirit and cast into the Dungeon of error for the punishment of other sins Mic. 2.11 If a man walking in the Spirit of falshood do lie he shall be the Prophet of this people God will permit those that are both deceivers and deceived themselves to come amongst them for a Plague to them Sleidan giveth sad instances of some given up to this phantastical frenzy that killed their own relations on pretence of inspiration and of others that murdered 50000. in one day 2. By word or unwritten Tradition this also should not shake the mind of a setled Christian for this hath no constat no evidence of its certainty and would lay us open to the deceits of men blinded by their own Interest and Passions and if such tradition could be produced as hath unquestionable Authority it must be tryed by the Scripture which is every where commended as the publick Standard and true measure and rule both of Faith and Manners 3. Not by Epistle as from us 1. Supposititious writings which the Church in all Ages hath exploded and received only those which are unquestionably theirs whose names they bear 2. False Expositions these are confuted by inspection of the Context scope of the Writer comparing of obscure places with plain and clear Thus you see what certainty God hath provided for us guide us in the way to Eternal Life SERMON III. 2 Thess. 2.3 Let no man deceive you by any means for that day shall not come except there come a falling away first And that man of sin be revealed the Son of perdition IN these words we have these two things 1. A Caution against the errour set a-foot at that
upon it so many errors in Doctrine corruptions in Worship and Tyranny in Government that if a man could be saâ—ed he is saved but as by fire 1 Cor. 3.13 and no man that hath a care of his Soul wiâ—l either embrace Popery or continue in it where the way is plainest there are difficulties enough and the righteous are scarcely saved and therefore in a questionable way none should venture Worshipping of Angels and Saints departed and Images are no light thing Nor will a serious Christian chuse that way where the Doctrines of the Gospel are so exceedingly corrupted and there is such a manifest invasion of the Authority of Christ by câ—allenging an Universal Headship over his Church without his leave and this maintained by errors and persecutions 3. We must distinguish of those that lived under Popery rather as Captives under this Tyranny than voluntary Subjects of this Kingdom of Antichrist As many holy men did in former times groaning and mourning under the abominations rather than countenancing and pâ—omoting them To these God speaketh when he said Rev. 18.4 Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues They were his people while they were there These were as those seven thousand in Israel that had not bowed the knee to Baal Rom. 11.4 4. There is a difference to be put between those that err in the simplicity of their hearts knowing no better and tâ—ose that withstand the light upon carnal reasons and will not retract their errors though convinced of the degeneration of Christianity For simple ignorance is not so damning as obstinate error Luke 12.48 But he that knew not and did commit things worthy of stripes shall be beaten with few stripes c. and 1 Tim. 1.13 But I obtained mercy because I did it ignorantly in unbelief The Scriptures many times condemn a way as a way of ruine but all in that way are not damned as John 4.22 Salvation is of the Iews There it is eminently dispensed and yet therefore it followeth not that all the Samaritans were damned Some among them though tainted with the errors of their Country might have such knowledge of the law of God and love to him as might be effectual to Salvation 5. We must distinguish between Papists so living and so dying many by Gods grace may have repentance conferred upon them at death and though they lived Papists might die as reformed Christians seeking Salvation by Christ aloâ—e in the way of true Faith and Repentance and so the Lord may manifest his compassion to them pardoning the errors of their lives 6. We must distinguish Times God might dispense with many in the times of universal darkness and Captivity more than he doth afterwards when the light of the Gospel breaketh forth and his Trumpet is sounded to call them forth Whosoever shall compare Iohn Fierus and Iohn Calvin will find they were assisted by the same Holy Spirit of God though the one lived and died a Papist and the oâ—â—er was â—n eminent instrument in reforming tâ—e Church of God but an ignorant fear of separation from the Catholick Church caused many to do as they did but much more doth it hold good in the times before Our Fathers if alive would not have condemned us nor should we condemn them being dead before they had these advantages which we now enjoy Illi si reviviscerent c. saith Austiâ— in a like Case 7. We must distinguish between Popish Errors some are more Capital as Adorations of Images Inovocation of Saints Justification by the merit of Works Inhibition of the Scriptures c. others not so deadly as when too much reverence is given to Ecclesiastical Orders and Constitutions Penance Auricular Confession Fasting c. Now though the Case of a reâ—l Papist who is compleat in this mystery of Iâ—iâ—uity and refuseth hateth persecuteth the truth offered be desperate yet the Lord â—ay in tender mercy accept of other devout Souls who yet live in that way if they hold the head and the foundation 1. Vse Let us not think Popery a light thing which the Lord so peremptorily threatneth Surely it is no liâ—â—â—e mercy that we are freed from it Therefore we should be thankful for the light we have and improve it well while we have it and hold it fast What hope soever we may have of men living in former times and foreign Countries where they knew no better but after such express warnings what hope can we have of English Papists considering the time when Rome is not grown better but worse and what was common opinion is now made an Article of Faith and when the truth is taught and so clearly manifested so that for any by their own voluntary choice to run into Popery it is a pâ—ain defection from Christ to Antichrist and wilfully to drink that poison which will be the bane and ruine of your Souls 2. The great reason why God sent this Judgment upon the Christian World is to punish those that received not the love of the Tâ—uth Here I shall enquire 1. How many ways men â—ay be said not to receive the love of the â—ruth 2. How just their punishment is fâ—r such a sin 1. Iâ— stating this sin 1. It is supposed that â—he truth and doctrine of Christ is made known to a people yea cometh among them with great Evidence Conviction and Authority For it is not the want of means but want of love that it is charged on them And the plenty of means aggravateth their fault and maketh their Condemnation the â—ore just John 3.19 This is the Condemnation that light is come into the world and men loved darkness more than light The truth was not for their turns but was contrary to their lusts and passions and prejudices and these they preferred before the light of the Gospel shining to them 2. That as inevidence of doctrine was not the cause of not receiving the truth so not bare weakness of understanding no it is not weakness but wilfulness which is here intimated not a defect of their minds but their hearts Joh. 8.15 Because I tell you the truth ye believe me not It was not weakness but prejudice hindred their believing They despised the grace of God yea hated it for their lusts sake Their lusts lie more in opposition to the truth than speculative doubts and errors Luke 16.14 And the Pharisees who were covetous when they heard all these things they derided him the words are blew their Noses at him The sensual carnal and ungodly World scorneth heavenly doctrine and pure Christianity is distasted by false Christians Err in mind err in heart 3. It is not enough to receive the truth in the light of it but we must also receive it in the love of it or it will do us no good To make the truth operative 1. Knowledge is necessary and also Faith and then Love Knowledge for without knowledge the
moved David against them to say go number Israel and Iudah How shall we reconcile these two places God gave him over to be tempted by Sathan By God as a Judge by Sathan as an Executioner Temptations to sin come immediately from the Devil but they are governed by God for holy and righteous ends So again 1 King 22.22 The evil Spirit had leave and Commission to be a lying Spirit in Ahabs Prophets Go forth and do so and thou shalt prevail with him There is a permissive intention not an effective when they grieve his Spirit God withdraweth and leaveth them to the evil Spirit who works by their fleshly and worldly lusts and then they are easily seduced who prefer Worldly things before Heavenly 3. There is an active providence which raiseth such instruments and propoundeth such objects as meeting with a naughty heart do sore blind it 1. For instruments Iob 22.16 The deceived and the deceiver are hiâ— Take it in Worldly or take it in Religious matters mans deceiving others or being deceived by others it is of God for it is said both are his not only his Creatures but subject to the government and disposal of providence how and whom they shall deceive and how far they shall deceive So Ezech. 14.9 If the Prophet be deceived that hath spoken a thing I the Lord have deceived him This is a great transaction in the World a sad judgment not to be cavilled but trembled at For mans ingratitude God raiseth up false Prophets to seduce them that delight in lies rather than in the truths of God 2. For objects wicked instruments varnish and dress up this cause with all the art they can to make it a powerful deceit and then it is befriended and countenanced by the powers of the World and so easily prevaileth with them who are moved either with worldly hopes or fears and have debauched their Conscience by worldly respects God saith Jer. 6.21 I will lay stumbling blocks before this people If we will find the sin God will find the occasion If Iudas hath a mind to buy his Master he shall not want Chapmen to bargain with him the Priests were consulting to destroy Christ at the same time that the Devil put it into his heart Matth. 26.3 being Alarmed by the Miracle of raising Lazarus Birds and Fishes are easily deceived with such baits as they greedily catch at so God by his just vengeance ordereth such occurences and occasions as take with a naughty and carnal heart 2. The degree or kind of the punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it strong delusion or the efficacy of error that is such delusion as shall have a most efficacious force to deceive them The prevalency and strength of the delusion is seen in two things 1. The absurdity of the errors 2. The obstinacy wherewith they cleave to them 1. The absurdity of the errors I will instance in three things False Image worship and Bread worship Invocation of Saints and supererogation of works 1. Adoration of Images Idolaters are usually represented as sottish as Psal. 115.8 They that make them are like unto them so is every one that trusteth in them He had described the senselesness of the Idols before They have mouths but they speak not Eyes have they but they see not they have ears but they hear not Noses have they but they smell not c. Now as Idols are senseless so the Idolaters are bruitish That is the makers Worshippers and Servers of them as void of true Wisdom as the Images are of sense and motion Isa. 44.18 They have not known nor understood for he hath shut their eyes that they câ—nnot see and their hearts that they cannot understand There is a fatal obduration upon them all along there their senselesness is set forth from ver 9. to ver 20. they that worship the work of their own hands are themselves but stocks and stones being blinâ—ed by the just Judgment of God If it be said this is meant of the Idols of the Gentiles not of the Images of God and Christ and Virgin Mary and Saints But God will not be worshipped by an Idol and there is no difference between the Images of the Papists and the Heathens but only in the name 2. The other thing that I will instance in is the Invocation of Saints a sottish error and respect payed to them that are so far out of the reach of our Commerce and a thing not only without precept promise or president in Scripture but also against Scripture which always directeth to God by one Mediator the Lord Jesus Christ. The Scripture saith Go to God if you lack any thing and they say Go to the Saints if they say not as Authors of Grace or any Divine Blessing yet as Intercessors though that be not true yet that derogateth from Christ whose Office it is to intercede with the Father So that this is to put the Creature in the place of God But it is not only contrary to Scripture but the very motion and inclination of the Spirit when he stirreth us or moveth us to pray Rom. 8.15 Ye have received the spirit of adoption whereby we cry Abba Father Gal. 4.6 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father he inclineth us to come to God and yet this they will leave 3. A third Error that I shall instance in is that man may supererogate not only merit for himself but lay in an overplus to encrease the treasure of the Church when the Scripture telleth us that our best works are imperfect yea polluted and our Lord himself hath told us that when we have done all say ye we are unprofitable Servants Luke 17.10 But what will not men believe that can believe these things There are other absurdities as gross as these but this sufficeth for a tast 2. The obstinacy wherewith they cleave to them Nothing will reclaim them not Scripture nor reason nor evidence of truth but they still cry the opinion of the Church and the Faith of their Forefathers and will invent any paltry shift and distinction rather recede from any thing than once admit that the Church hath erred Like the obstinate Jews in Christs time that denied apparent matter of fact Joh. 8.33 We were never in bondage to any man though they were in Egypt and Babylon and were now under servitude and the power of the Romans Though we prove they have erred and do err still the Church cannot err or rather like the Elder Jews in the Prophet Ieremiahs time Ier. 44.16 17 18 19. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken to thee but we will certainly do whatsoever goeth out of our own mouth To burn incense unto the Queen of Heaven and to pour out drink-offerings to her as we have done we and our Fathers and our Kings and our Princes for then
espouse the common prevailing opinions others adhere to them with much false zeal and superstition These are those who are given up to believe a lie Vses 1. Information 1. To shew us the reason why so many learned men are Captivated by Antichrist and live yet in the Popish Religion for this is a great scruple to many The answer is ready The Lord hath suffered them to be deluded by him whose coming is after the working of Sathan in all power c. Rev. 17.2 The inhabitants of the earth have been made drunk with the Wine of her Fornication It is an intoxication the errors of that State are plausibly defended and supported by Worldly Interests There is the Witchery of Worldly allurements and the intoxicating Wine of errors defended and owned within their bounds and places of their education and abode So that men have seemed to lose their understandings and not have that advisedness which well becomes a man possibly they may have doubts and checks of Conscience but the name of the Church charmeth them and Worldly magnificence strangely inveagleth them They may know that the Religion professed by Protestants is sincere holy and saving but being allured by Licentiousness or intangled by Covetousness or puffed up with Pride are loth to change or are vanquished and astonished with fear of death and other inconveniencies or it may be do not use that advised and serious deliberation which a matter of Salvation requireth Four causes may be given 1. Self-Confidence God will shew the folly of those that depend on the strength of their own wit Pro. 3. 5 6. Trust in the Lord with all thine heart and lean not unto thine own understandings In all thy ways acknowledge him and he shall direct thy paths And therefore will bring to nought the wisdom of the wise and destroy the understanding of the prudent when it is lifted up against the Interests of Christs Kingdom 1 Cor. 1.19 2. Prejudice The Priests and Scribes could readily tell that Christ was to be born in Bethlehem when Herod sent to consult them Matth. 2.4 5 6. yet who more obstinate against him that was born there They expected a temporal Messias and therefore could not see what they saw What was apparent to Children was a riddle to the Rabbies So they expect some open Enemy of the Church to attacque it by power and force little dreaming of a Bishop c. 3. Pride many of the Jewish Church believed in Christ but they did not profess him lest they should be put out of the Synagogue Ioh. 11.42 43. They loved the praise of men more than the praise of God They loved not an hated opinion Many may fear the Pope to be Antichrist but Pride and Interest will not let them submit to a change 4. The Judgment of God is the great cause that men do not or will not know Antichrist God hath not given them eyes to see as Christ was not received in Ierusalem the things of their peace were hid from their Eyes Luk. 19.42 He beheld the City and wept over it saying If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes 2. It sheweth us that the prevalency of this wicked one should be no blemish to providence for the permission of him is one of Gods dreadful providentiaâ— dispensations That it should have such success it raiseth Atheistical thoughts in weak spirits yea it is an offence to the Godly as it is a prejudice to the Truth but God hereby will shew us 1. That there are deceits and errors as well as truth in the World much of choice not chance and lest we should think this an antiquated dispensation to try the professors of the Gospel who lived in the midst of Pagans it cometh nearer to us But he that condemneth all Religion on this account judgeth one â—an for anothers crime which is unjust doth as foolishly as he that thinketh there is no trâ—e money because there are some counterfeit pieces 2. That God in concomitancy with the Gospel will discover his dreadful Justice as well as his wonderful mercy by it that we may tremble whilst we admire grace 3. That it is a great evil to be deceivers or active promoters of delusions and it will not wholly excuse us that we are deceived Matth. 15.14 4. What need all serious Christians have to pray to God not to be led into temptation Alas what would become of us if left to our selves in an hour of temptation 5. Let us fear to sleight the grace offered Among other threatnings God threatneth to smite his people with blindness Deut. 18.28 The Lord shall smite thee with madness and blindness and astonishment of heart 6. What a ready way to destruction it is to measure Religion by Worldly Interests This bred Antichrist kept him up in the World and blindeth hiâ— seduced Proselytes to this day 2. Vse Is caution to take heed of spiritual blindness and infatuation that this Judgment fall not upon us That God leave us not to our own lusts hearts and Counsels without check and restraint It may in part befal Gods people what shall we do to avoid it 1. Take heed of sinning against light either by sins of omission or commission Jam. 4.17 To him that knoweth to do good and doth it not to him it is sin They will find it to be sin in the sad effects 2. Take heed of Hypocrisie in the profession of the truth God oweth the Hypocrites an ill turn and seemeth to be ingaged to discover him before the Congregation Pro. 26.26 Whose hatred is covered by deceit his wickedness shall be shewed before the whole Congregation and usually it is by giving him up to some licentious practice or strong delusion by which he breaketh the neck of his profession 3. Take heed of Pride and carnal Self-sufficiency God may leave his people to dangerous falls when they make their bosom their Oracle and think to carry all by the strength of their own understanding 2 Chro. 32.31 God left him to try him that hâ— might know all that was in his heart It is good to consult with God continually 4. Take heed of following the rabble Joh. 4.20 Our father 's worshipped in this Mountain and ye say that in Ierusalem is the place where men ought to worship c. But learn to see by your own eyes That you may have sure evidence you are in Gods way Pro. 24.13 14. SERMON X. 2 Thess. 2.12 That they all might be damned who believed not the truth but had pleasure in unrighteousness 2. THeir punishment in the other World Where first the terribleness of it 2. The righteousness and Justice of it 1. The terribleness that they all might be damned That is filling up the measure of their obduration they may at length fall into just condemnation 2. The Justice and Equity of it which is two ways expressed 1.
caution them as we have from God They pretend to believe the Scriptures yet how do they seek to evade the force of them by crafty distinctions that will never satisfie Conscience though they help to blind the mind and harden the heart That which I urge is this they were never interdicted this kind of worship by their Gods but these know that it is severely forbidden by our God and the second Commandement so stareth in their Faces that it is expunged out of their Catechisms and Vasquez is bold to affirm that the second Commandement is Ceremonial Lactantius of old said Non est dubium religio nulla est ubi cujusque simulacâ—rum est 3. The Pagans did adore their Gods in their Images but never was any so sottish among them to imagine that an Image was to be adored with the same degree of worship as God himself but this is the corrupt Doctrine of the Papists that an Image is to be worshipped with the same worship wâ—erewith God himself is worshipped Imagini Christi Latria debetur Aquinas That is the proper worship of God 1. Vse to shew how necessary it is to take heed that we be not found among the followers of Antichrist since these errors are damnable Salvation and damnation are not trifles nor matters to be played withal Surely we need have our eyes in our head and not to be hood-winked when we are upon the brink of a bottomless Gulph Both sides lay damnation at one anothers Door they for our departing from the Catholick Church out of which is no Salvation as they pretend we upon their departing from the Catholick Faith and simplicity of the Gospel Now external order is not of such consideration as Faith but when they will be able to prove that Christ hath setled this order in the Church that all his Subjects should be obedient to one universal visible head and that this head is the Pope and therefore when their very Order is an incroachment and usurpation to depart from them is to return to Christ Again where is Salvation most likely to be found rather with them who seek all their Religion in the Scriptures aâ—d stick there or with those who not contented with the Apostolical Doctrine contained in the Scriptures have brought in unwritten Traditions as an equal rule of Faith with Scripture and the Sacrifice of the Mass and Purgatory the Religious Invocations of Saints and many other enormities and uphold these Innovations with all manner of Tyranny and Cruelty exercised upon Christs faithful Servants If men go to Heaven without Prayers which they understand and Scriptures half Christs Sacrament a piece of his merits and some supeâ—stitious observances yea plain Idolatry then the way to Heaven is sooner to be had in Popery but he that hath but half an Eye may soon see which is the surer side Surely the surest way to avoid damnation is to avoid sin Now where are Souls so much in danger of sin as in the Roman Society where so little is given to internal life and piety and so much to external Pomp and Service and where errors are so palpable that either men do not believe them with their hearts or if their hearts were upright and not perverse and obstinate could not believe them but just so is the way of Popery to true Christianity Surely whatever it be to Papists it would be absolutely damnable to us as wilfully to thrust our selves upon apparent ruine There is a cavil or pretence which I shall speak unto on this occasion That many Protestants confess Papists may be saved in their Faith whereas they hold Protestants and other Hereticks may not be saved out of the Catholick Church And therefore it is safe to enter into that way which is safe by the consent of both parts Ans. 1. Mens opinions are no ground of Faith Persons may be in a sad woful Case that men speak well of Luke 6.26 Wo unto you when all men shall speak well of you It is not what Man saith but what the word of God saith Now the word speaketh terrible things to them Them that perish and That they all might be damned who believed not the truth c. Secondly The word of God teacheth us to judge of the way rather than persons who stand or fall to their own Master The way is damnable If on the one side there be Charity to some persons that sin of invincible ignorance and are saved as by fire 1 Cor. 3.13 which the other side will not grant to a contrary perswasion it argueth Charity on one side which hopeth all things malice on the other who rashly condemn men without evidence yea against it 3. If this argument would hold good it had been better in Christ and the Apostles time to be a Jewish Proselyte than a Christian Christ acknowledgeth Salvation is of the Jews their promises of adoption and glory but the Jews pronounced him and his followers accursed scourged imprisoned them yet did not get so far as Papists to murder and butcher them Suppose a little time that Catholicks owned Donatists as Brethren allowed their Baptism but Donatists are rebaptized and upon pain of damnation require all so to be and say Save thy Soul become a Christian. Now a Pagan should rather by this argument join himself to Donatists than Catholicks Lastly The Argument may be retorted A Protestant keepeth himself to his Bible Baptismal Covenant Creed but denieth many things which Papists believe and practise as Papal Infallibility Transubstantiation Purgatory Invocation of Saints worshipping of Images they cannot but say Protestants are in the right 2. Vse observe the degrees of obduration not receiving the truth in the love of it believing a Lie discarding Truth and then taking pleasure in unrighteousness and then cometh Damnation SERMON XI 2 Thess. 2.13 But we are bound to give thanks always to God for you Brethren beloved of the Lord because the Lord hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth THE Adversative Particle But sheweth what respect these words have to what went before He had spoken of God's direful Judgment of sending strong delusion on them that had no love to the pure Truth but sinned against Light and had pleasure in the false worship and superstitions countenanced by the World Now lest the Thessalonians should be troubled at this sad prediction he sheweth what cause he had to bless God in their behalf The subjoining of this consolation doth teach us three things 1. That it is a great favour of God to us to escape Antichristian Errors They are so dangerous in their own nature so insinuative and inveigling by plausible appeaâ—ance and accompanied with such worldly baits and advanâ—â—ges that it is a great mercy â—hat God hath taught us better things But then be sure you be in the right out of Conscience and Evidence not out of Faction and Interest And that you hate Popery out
of the love of the Truth rather than because you are out of the reach of the temptation However it is a great mercy that God keepeth off the Temptation till we are better setled in Religion 2. That the Election of God giveth a People great advantages against Errors especially against the impostures of Antichrist for when he speaketh of the sad estate of those who are seduced by the Man of Sin he presently addeth but we are bound to give thanks to God for you for he hath chosen you to Salvation You will say the Thessalonians received the Gospel before these corruptions were brought into the Church but though Antichrist was not then in being and this corrupt Christianity not then set a foot yet there were some preparations for it The mystery of iniquity already worketh and they were preserved from the taint of it by the Election of God for either God suffereth not the Elect to be deceived in momentous points or sooner or later he reduceth them the purpose of God according to Election must stand Rom. 9.11 Rom. 11.7 The Election hath obtained and the rest were blinded So 2 Tim. 2.18 19. They have overthrown the faith of some nevertheless the Foundation of the Lord standeth sure Still the Elect of God escape the seduction and especially Antichristian Error Rev. 13.8 The dwellers upon Earth shall worship him whose names are not written in the Lamb's Book of Life 3. How careful we should be to support the Hearts of God's People when we speak of his terrible Judgments on the wicked This was the practice of the Apostles every where as when the Author to the Hebrews had spoken of the dreadful estate of Apostates whose end is to be burned Heb. 6.9 But we are perswaded better things of you and things that accompany Salvation though we thus speak he did not condemn them all as Apostates nor would not discourage them by that terrible Threatning So again after another terrible passage Heb. 10.39 But we are not of them that draw back to perdition but of them that believe to the saving of the Soul Once more when another Apostle had spoken of the Sin unto death which is not to be prayed for he presently addeth 1 Joh. 5.18 19. Whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not And we know that we are of God and the whole World lieth in wickedness Zuinglius saith Bone Christiane hâ—â—c nihil ad te c. Good Christian this is not thy portion when he had flashed the terrours of the Lord in the face of Sinners The reasons of this are partly with respect to the Saints who sometimes out of weakness and infirmity and sometimes out of tenderness of Conscience are apt to be startled electorum corda semper ad se sollicite pudeant Gregor We deserve such dreadful Judgments and therefore fear them partly with respect to our selves that we may rightly divide the Word of Truth 2 Tim. 2.15 Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the Word of Truth Give every one his portion not make their hearts sad whom God would not make sad and therefore they are much to blame who in reproving Sinners stab a Saint at the Heart and take the doctrine but for a colour to make a perverse application The Apostle here useth more tenderness God shall send them strong delusion But we are bound always to give thanks for you Brethren beloved of the Lord because the Lord hath from the beginning chosen you to Salvation through sanctification of the Spirit and belief of the Truth In the words are two things 1. An acknowledgment of this obligation to give thanks for them But we are bound to give thanks always to God for you Brethren c. 2. The matter or particular cause of his thanksgiving because the Lord hath from the beginning chosen you to Salvation c. First There are 1. the Titles he giveth Brethren and Beloved of the Lord they were not only beloved of the Apostle but the Lord himself both with an antecedent Love bestowing Grace upon them and also a consequent Love they believing in his Name living according to his Precepts suffering for the Truth 2. His obligation to bless God in their behalf we are bound to give thanks to God always for you There is first giving thanks which sheweth his esteem of the blessing 2. Always which sâ—eweth how deeply he was affected with it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are bound he acknowledgeth a Debt and bond of Duty we must not only give thanks to God for our own Election but the Election of others Out of the law of Brotherly Love we loving them as our own Souls respect to the Gloâ—y of God which is promoted by the Salvation of others as well as our selves 2. The matter of the thanksgiving their Election to Salvation which is two ways amplified 1. By the Antiquity of it from the beginning that is from everlasting for so it is taken sometimes as Joh. 1.1 In the beginning was the Word and the Word was with God That is before the first point of time before God began to create all things 2. From the means of its accomplishment two are mentioned one on God's paâ—t the sanctification of the Spirit The other on ours the belief of the Truth From the whole observe Doct. That the great matter of our thanksgiving to God is his eternal Election of us whether for our selves or others This is that which leaveth a Debt or an indispensible Obligation always to bless and praise his Name In pursuing this Point I shall first consider how Election is here set forth 2. Give you the reasons why this is the great matter of thanksgiving 1. How it is here set forth 1. By the rise of it which is the meer love of God for he calleth these Brethren â—eloved of tâ—e Lord. And that the only original cause and motive of Election is God's Love and Grace this is asserted in other Scriptures As for instance in the Types of Election and Reprobation Rom. 9.13 Iacob have I loved and Esau hâ—ve I hated God's respect to Iacob above Esau is ascribed to his love So to the posterity of Iacob whom he distinguished from other Nations Deut. 7.7 8. The Lord did not set his love upon you and choose you because ye were more in number than any People for ye were the fewest of all People but because the Lord loved you And still the Lord's Election is an Election of Grace There is no antecedent worthiness in the People whom he chooseth 2 Tim. 1.9 not according to our Works but according to his own Purpose and Grace which was given in Christ Iesus before the World began Now Grace is nothing but the Love of God working freely and of its own Inclination 2. The Act it self he hath chosen you making a distinction
temporal Favours and the Comforts of this Life but a renewed Heart is most taken up with spiritual and heavenly Blessings A Man may give thanks carnally as well as pray carnally A carnal Man in Prayer giveth vent to the desires of the Flesh. Iames 4.3 So in Blessing God he may speak from the relish of the Flesh though usually carnal Men seldom give thanks to God Hosea 12.8 I am become rich I have found me out Substance c. Surely Spiritual Blessings should have the preheminence because they concern our well-being and they discriminate us from others which temporal Mercies do not Eccl. 9.1 2. For all this I considered in my Heart even to declare all this that the Righteous and the wise and their works are in the Hand of God no Man knoweth either Love or Hatred by all that is before them All things come alike to all there is one event to the righteous and to the wicked to the good to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the Good so is the Sinner and he that sweareth as he that feareth an Oaâ—h The wicked have many of these Mercies Psal. 17.14 From Men of the World which have their portion in this Life and whose Belly thou fillest with thy hid treasure they are full of Children and leave the rest of their Substance to their Babes And they may own God in them as pleased and well satisfied with the prosperity of the Flesh or a desirous to have more 3. That the best prospect we have of God's Goodness to us as to those spiritual Mercies is in Election 1. There we see all our Blessings in their rise fountain and bosom-cause which is the eternal Love and Grace of God Dulcius ex ipso Fonte Waters are sweetest and freshest in their Fountain there we see that antecedent Love which provided a Redeemer for us which should be matter of continual Love and Reverence to us Ioh. 3.16 There we see the rich preparations of Grace in the new Covenant which could never have entred into our Hearts if elective love had not provided them for us 1 Cor. 2.9 There we see what it was that disposed all those Providences that conduced to our good Biâ—th Education Acquaintance Relations alas we knew not the means of all these things but elective Love was at work for us to cast all circumstances that we might be best taken in our Month. Rom. 8.28 There we see what it was that made all the means effectual to draw us unto God Jer. 5.3 He loved uâ— with an everlasting Love 2. It sheweth us the Lord's distinguishing Grace and who it was that made us differ from others who are left to perish in their Sins All are not called and why we Joh. 14.22 Iudas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the World yea many mighty and many noble are not called 1 Cor. 1.26 God taketh not all nor any of the highest in esteem among Men not many wise and prudent Matth. 11.25 26. At that time Iesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes even so Father for so iâ— seemed good in thy sight Yea many others arâ— left to perish by their â—wn delusions The Reprobates are Specula Iudicii Divini Thâ— Judgments of God on the wicked do exceedingly amplify his Mercies towards us It was the meer elective love of God issuing forth by his powerful and differencing Grace that puâ— the distinction between us and others Surely his peculiar Love to our selves doth most affect us 3. There we see that Grace tâ—at doth take off all self-boasting Eph. 2.8 9. For by Grace are ye saved through Faith and that not of your selves it is the gift of God not of works lest any Man should boast Elective Love prevented all actual or foreseen worth in us And from first to last it is carried on in a way of Grace the Means the Efficacy all is of Grace This was God's great end that Grace might be admired and esteemed by us and be matter of eternal Praise and Thanksgiving Eph. 1.6 To the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved The whole Design is to shew us how we are beloved of God and that we may love him again 1. Vse If Election be the great matter of Thanksgiving to God Then surely this Doctrine should be heard in the Church for the Life and Soul of Christian Religion is Gratitude and what feedeth Gratitude is of great use unto us our Gratitude doth not rise high enough till it come to the first cause that stirred and set all the Whâ—â—ls awork in the business of our Salvation Surely this is a very profitable Point 1. To detect the pride of Man for here we see the true and proper cause of difference between us and others 1 Cor. 4.7 Who maketh thee to differ The difâ—erencing Grace of God proceeding from his Election is the only true Grace 2. Nothing more extolâ—eth the Glory of God in our Salvation For if Man can assume nothing to himself the Glory alone redoundeth to God The more reason and cause why some are chosen and others past by is God's good Pleasure Matth. 11.26 Even so Father because it pleased thee Christ himself consents to it giveth Thanks for it as an act of free and undeserved Mercy 3. No greater incentive to Holiness For here we see the absolute necessity of it together with the strongest sweetest motive to enforce it 1. The absolute necessity of it because it is a necessary means to bring God's purposes to pass Eph. 1.4 He hath chosen us that we should be holy and without blame before him in love He hath chosen none to enjoy everlasting Glory after this Life but such as he hath chosen to be holy here First they must be sanctified and renewed by the Spirit and then walk in all holy Conversation and Godliness And whatever assurance of Election is pretended unto them who lead an unholy Life it is but a vain presumption or ungrounded Perswasion yea a strong Delusion Secondly Here is the sweetest and strongest Motive to enforce it and that is the singular Love of God which breedeth in us a sincere Love to God again and all serious endeavours to approve our selves to him in purity of Living There is no such constraining force in any thing as there is in Love 2 Cor. 5.14 For the Love of God constraineth us c. And no such Holiness as that which floweth from it this is thankful and Evangelical Obedience 4. It is the ground of our solid Comfort in the midst of all the Calamities and Temptations of the present Life because our final happiness is appointed to us by God's electing Love Luk. 12.32 Fear not
Picture of Iupiter on the Wall committing Adultery Quo pacto se non faceret cum in Templo adorare cogeretur Jovem potius quam Catonem But our God is Pure as appeareth by his Laws which are all Holy Just and Good Psal. 119.140 Surely such holy Precepts could come from none but a Pure and Holy God As also by the Work of his Spirit on his People Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness And 2 Cor. 3.18 We all with open Face beholding as in a Glass the Gâ—ory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. He puts into us a Nature that is very tender and shie of Sin troubled at it in others 2 Pet. 2.7 8. And delivered just Lot vexed with the filthy Conversation of the Wicked For that Righteous Man dwelling amongst them in seeing and hearing vexed his righteous Soul from day to day with their unlawful Deeds He that made the Eye shall not he see He that put into us a clean Heart is not he Pure and Holy This appeareth also by the dispensations of his Providence Hab. 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity Wherefore lookest thou upon them that deal treacherously and holdest thy Tongue when the Wicked devoureth the Man that is more Righteous than he Judgments on Sinners so on his own People Prov 11.31 Behold the Righteous shall be recompenced in Earth much more the Wicked and the Sinner As for Instance in David The Child died his Daughter is defloured Ammon slain Absolon is in Rebellion his Wives Ravished himself Banished from his House and Kingdom Eli's Sons slain the Ark taken his Daughter-in-Law died himself brake his Neck But chiefly in the very Foundation of the Gospel the Son of God dieth a Shameful Painful Accursed Death before God wouâ—d relax the Rigour of his Law and set a-foot the Gospel And all that there might be a perfect Demonstration of his Justice and Holiness and displeasure against Sin Rom 8.3 For what the Lâ—w could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh. 2. The very nature of this Calling enforceth this Sanctification or setting Man apart from a common to a sacred use For it is a calling us not only from Misery to Happiness but from Sin to Holiness and the one is indispensibly necessary to the other For none but those who are in an holy Estate can be in a blessed Condition Our calling is sometimes called a Heavenly Calling Heb. 3.1 Sometimes an Holy Calling 2 Tim. 1.9 Therefore the chief subordinate end is Holiness Rom. 1.7 Called to be Saints from the Devil the World and the Flesh to God 3. The grace and favour which is shewed in our Calling obligeth us to be Holy in point of Gratitude For when we consider in what a sinful estate God found us how freely he loved us and that with a discriminating differencing Love when he passed by others worthier than we and to what estate he is ready to advance us to the enjoyment of himself amongst all those that are Sanctified by Faith All these are as so many strong Bonds and Obligations upon us to walk worthy of God who hath called us to his Kingdom and Glory in Iesus Christ 1 Thess. 2.12 Worthy of his Grace in Calling worthy of the Glory to which we are Called that is with the worthiness of Condecency not of Condignity We cannot fully answer this Grace but we must do that which will become it 4. This Calling enableth us to be Holy because it giveth us all things necessary both to holiness of Heart and Life 2 Pet. 1.3 According as his Divine Power hath given unto us all things that pertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue Now this Grace must not lie idle otherwise we receive the Spirit in vain 2. The Ultimate end to obtain the Glory of our Lord Jesus Christ. The same expression is 2 Pet. 5.10 The God of all Grace who hath called us to his Eternal Glory by Christ. Iesus It is his Glory Mark 1. Here is Glory 2. It is the Glory of our Lord Jesus Christ. 1. It is Glory for Body and Soul the Glory is so great we cannot utter it and conceive it Now a little is revealed to us but then it shall be revealed in us 1. The Soul is not annihilated after Death nor doth it sleep till the Resurrection nor is it detained by the way from immediate passing into Glory but assoon as it is loosed from the Body is admitted into God's Presence and gathered unto the Souls of just Men made perfect where it seeeth God and loveth him and enjoyeth what it seeth and loveth For as soon as we are loosed from the Body we are present with the Lord. And therefore tâ—e first benefit we receive in the other World is the Salvation of the Soul 1. Pet. 1.9 Receiving the end of your Faith even the salvation of your Souls It flitteth hence to God 2. The Body hath its glory also in due time For when it is raised up out of the Grave it will be another kind of Body then we now have both for Impassibility Clarity Agility For Impassibility called Incorruption Clarity called Glory Agility called Power Subtilty called a Spiritual Body by the Apostle 1 Cor. 15.42 43. It is sown in Corruption it is raised in Incorruption It is sown in Dishohonour it is raised in Glory It is sown a Natural Body it is raised a Spiritual Body 1. Impassibility doth not only exclude Corruption for so the Bodies of the Damned are preserved for ever but all grievanceâ— and pain Rev. 21.4 There shall not be any more pain 2. For Glory a shining Brightness The Righteous shall shine as the Sun in the Kingdom of the Father Matth. 13.43 Stephen's Face shone in this Life as it were the Face of an Angel Acts 6.15 And Moses his Face shone by Converse with God in the Mount Exod. 34.30 Our Bodies shall be likened unto his glorious Body Phil. 3.21 In the Transfiguration His Face did shine as the Sun and his Rayment did shine as the Light 3. For Vigour Activity and Strength It shall always be in the height and excellency of it God preserved Moses his natural Vigour for a long time Deut. 34.7 but glorified Bodies shall for ever remain in an eternal spring of Youth 4. Subtilty as Spiritual Body Here we live an animal Life after the manner of Sensitive Creatures maintained by Meat Drink Sleep But hereafter the Body shall live after the manner of Spirits having no need or use of these things There we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God Matth. 22.30 and 1 Cor. 6.19 Our Bodies
are the Temple of the Holy Ghost Well then this is the Glory put upon us 2. Why is it called the Glory of our Lord Jesus Christ 1. It is purchased by Christ we were Redeemed or bought by the prâ—ce of his Blood that we might attain to his Glory Ephes. 1.14 In whom we have Redemption through his Blood even the forgiveness of Sins according to the riches of his Grace 2. It is promised by Christ. John 10.28 I give unto them Eternal Life and they shall never perish All that obey this Call have Eternal Life already begun nay compleated 1 John 2.25 And this is the Promise that he hath promised us even Eternal Life 3. It is Prayed for by Christ which is a Copy of his Intercession John 17.14 Father I will that they also whom thâ—u hast given me be with me where I am that they may behold my Glory which thou hast given me 4. It is actually bestowed by Christ on his Followers and called People He receiveth our departing Souls as soon as they fleet out of the Body Acts. 7.59 Lord Iesus receive my Spirit They are with him Pâ—il 1.23 and 2 Cor. 5.8 when absent from the Body they are present with the Lord which is a mighty comfort to us At the last day he will solemnly introduce us into Heaven Joh. 14.3 I will come again and receive â—ou to my self that where I am there ye may be also The great Shepherd of the Sheep will lead the Flock into their everlasting fold 5. We have not only Glory by Christ but with Christ we shall have the same Glory Christ now hath but in our measure The same Glory in kind whereunto Christ's humanity is advanced referring to him only his priviledg in the degree So Rom. 8.17 And if Children then Heirs Heirs of God and joint-Heirs with Christ if so be that we suffer with him that we may be also glorified together Rev. 3.21 To him that overcometh will I grant to sit with me in my Trone even as I also overcame and am set down with my Father in his Throne We share with him in his own Blessedness so far as we are capable 2. That all those who are elected and chosen by God are thus called Election and Vocation have a great respect one to another and though we cannot say that none are called that are not elected for the Lord calleth others not only by the voice of Nature but the Gospel Matth. 22.14 Many are called but few are chosen Yet we may say that none are chosen but they are in time called so that Vocation is as it were actual Election they are often put one for another as Joh. 15.19 I have chosen you out of the World therefore the World hateth you That is called them or pursued his choice So 1 Cor. 1.26 Ye see your Calling Brethren that not many wise Men after the Flesh not many noble not many mighty are called for God hath chosen the foolish things of the World to confound the wise and God hath chosen the weak things of the World to confâ—und the things which are mighty vers 27. as if choosing calling were all one So Rom. 11.28 29 As concerning the Gospel they are Enemies for your sake but as touching the Election they are beloved for the Fathers sake for the gifts and calling of God are without Repentance So that Calling is an infallible consequent of Election And Rom. 8.30 Whom he did Predestinate them he also Called Reason sheweth it 1. Effectual Calling is that powerful operation of God wherein he beginneth to execute the purposes of his Grace Rom. 8.28 And we know that all things work together for good to them that love God to them who are the Called according to his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first discovery of it to the Creature 〈◊〉 by drawing us to himself 2. This act proceedeth immediately from his Choice as anteceding all that we can do all worthiness of ours or supposed worthiness 2. Tim. 1.9 Who hath saved us and called us with an holy Câ—lling not according to our Works but according to his own Purpose and Grace which was given us in Christ Iesus before the World began Nothing induced God to do it on our part for what good thing could we do before wâ— were made good by calling 3. The effect doth infallibly follow John 6.37 All that the Father hath given me shall come to me and him that cometh to me I will in no wise cast out In due time they are Called and are obedient to the Call Rom. 8.28 Vses 1. If it be so then here is Advice to all 1. Let us apply our selves to the Means with reverence and seriousness because God's Power is shewn in them in converting Souls to himself Psal. 65.4 Blessed is the Man whom thou choosest and causest to draw nigh unto thee that he may dwell in thy Courts It is a good thing to be in Graces way The Means have a ministerial efficacy Acts. 14.1 They so spake that a great multitude of the Jews and Greeks believed With such clearness and force so far God is with the Minister A Dart flung by a skilful Hand will pierce deeper than by its own weight But yet if you can but tarry the Hand of the Lord may be with you also you do not know the seasons of the Lord's Grace all are not called at the first hour some lie long at the Pool but yet wait still Ere ever you are aware the Holy Ghost may fall upon you and open your Hearts that Heavenly Doctrine may have its effect upon you 2. Let us mind not only Privileges but Duties We have great Priviledges we are called to enjoy sweet fellowship with Christ here 1 Cor. 1.9 Faithful is he who hath called you to the Communion of Christ Iesus our Lord and to a glorious Estate hereafter But we are also called to the Sanctification of the Spirit and the belief of the Truth and we cannot obtain the one without â—he other Do not so mind Comfort as to slight Holiness and divide one part of your Calling from the other Comfort is consequent to Holiness and followeth it as heat doth Fire The Spirit is more necessarily a Sancâ—â—fier than a Comforter For our duty and obedience to God is a greater thing than our own Peace Holiness is the Image of God upon the Soul and the blessed perfection wherein we were created Gen. 1.27 So God â—reated Man in his own Image And when it was lost by Sin Christ came and payed our Ransom that he might renew us by his Spirit Tit. 3.5 According to his Merâ—y he saved us by the washing of Regeneration and renewing of the Holy Ghost Yea much of our everlasting Blessedness lieth in it For Heaven is to be looked upon not only as a state of compleat Felicity but exact Holiness 1 John 3.2 We know that when he dâ—th appear we shâ—ll be like him for we shall see him as
concerned all the rest of the World they were by them to be attested to others Matters of Fact can only be proved by credible Witnesses and this was the great Office put upon the Apostles Acts 1.8 21 22. and Acts 2.32 Acts 3.15 Acts 10.39 40 41. 2. As it is matter of Faith or the Doctrine built upon this Matter of Fact We cannot propeâ—ly be said to believe a thing but upon a report and testimony I may know a thing by sense or reason but I cannot believe it but as it is affirmed or brought to me by credible Testimony As we are said to see those things which we perceive by the Eye or the sense of Seeing and to know those things which we receive by Reason or sure Demonstration so we are said to believe those things which are brought to us by valuable Testimony Tradition and Report As for Instance if any one ask you Do you believe the Sun shineth at noon Day You will answer I do not believe it but see it So if any one ask you Do you believe that twice two make four and twice three make six You will say I do not believe it but know it because certain and evident Reason telleth me that two is the half of four and three of six and every whole consisteth of two halfs or moities But if he should ask you Do you believe that the Sun is bigger than the Earth You will say I believe it for though your Eye doth not discover it nor doth an ignorant Man know any certain demonstration of it yet having the authority of Learned Men who are competent Judges in the case you judg it a rash and foolish obstinacy not to believe it Apply it now to the Mysteries of Godliness revealed in the Gospel they cannot be seen with the Eye for they are invisible nor found out and comprehended by any humane understanding because they exceed the reach of Man's Reason and depend upon the Love and Arbitrary Will of God Iohn 3.16 yet you believe them because God hath revealed them to the Prophets and Apostles And God being Truth and Wisdom it self cannot deceive or be deceived and therefore you believe them with the certainty of Divine Faith and do no more doubt of them than you do of those things which you see with your Eyes and know and understand by a sure demonstration The sense of Seeing may be deceived and Humane Reason may erre but 't is impossible God should deceive or be deceived It oftentimes falleth out that Men do prefer the authority and report of a Man whom they judg to be Wise and Good before their own Sense and Reason As for Instance That Man who by his Eye judges the Sun to be less than the Earth yet doth not obstinately stand in his Opinion when he hears a knowing and skilful Philosopher assert the contrary Now If we receive the witness of Men the Witness of God is greater 1 John 5.9 And this Testimony of God is brought to us by his Authorized Messengers as the ground of Faith And what is that but Tradition We believe in God by hearing of him and we hear by a Preacher Rom. 10.14 Ordinary common Preachers give us notice but Christ and his Apostles give us assurance and by their Testimony and Tradition our Faith ultimately resolved into the veracity of God 2. That holding this Tradition is the great means of standing fast in the Faith of Chriâ—t and the Confession of his Name For in the Word of God delivered by Christ and his Apostles there is sure Direction to walk by and sure Promises to build upon For whatever they made known of Christ was not a Fable but a certain Truth for they had the Testimony of Sense 2 Pet. 1.16 17. 1 Iohn 1.2 3 4. and so could plead both the Authority of his Command and the certainty of his Promise and that with uncontroulable Evidence and without this relation there can be neither Faith nor Obedience nor sure expectation of Happiness For we cannot trust God for what he hath not Promised nor obey God in what he hath not Commanded nor in our Difficulties and Distresses expect Happiness from him without his Warrant and Assurance But by this Doctrine delivered to us we have all that belongeth to Faith Obedience and Happiness and beyond that the Creature can desiâ—e no more 1. There can be no Faith till we â—ave a sure Testimony of God's Revelation for Faith is a believing such things as God hath Revealed because he hath Revealed them 'T is not Faith but Fancy to believe such things as God hath never Revealed nâ—r is it trust and a regular confidence to thiâ—k that he will certainly give us what he hath never promised this were to lay us open to all manner of Delusion And therefore we are never upon sure and stable ground but by sticking so such a Tradition as may justly intitle it self to God 2. Nor Obedience for Obedience is a doing what God hath Commanded because he hath Commanded it The fundamental reason of Obedience is the sight of God's Will 1 Thess. 4.3 1 Thess. 5.18 1 Pet. 2.15 To do what God never Commanded or not to do it upon that account but for other reasons is not Obedience and in difficult cases the Soul can never be held to its Duty till we are perswaded that so is God's Will concerning us Now to know his Will concerning us we are often bidden to search the Scripture but never bidden to consult with the Church to know what unwritten Traditions She hath in her keeping to instruct us in our Duty 3. No certain expectation of Happiness We are never safe till we know by what Rule Christ will judg us that is reward or punish Men at the last Day Now he will judg us according to the Gospel Rom. 2.16 1 Thess. 1.8 Obey the Gospel and you have a perfect Rule to guide you to Happiness but if you neglect this great Salvation or be unfaithful in the profession of it this Word condemneth you and God will ratifie the Sentence of it IV. Prop. That whilst the Apostles were in being there were two ways of delivering the Truth and that is by word of Mouth and Writing So in the Text Wâ—ether by Word or our Epistle The Apostles went up and down and preached Christ every where that needeth no Proof unless you would have me to produce the whole Book of the Acts of the Apostles But they did not Preach only but Write and both by the Instinct of the Holy Spirit who guided their Journeys and moved them to write Epistles For being often absent from Churâ—hes newly Planted and Heresies arising or some Contentions which could not be avoided among weak Christians God over-ruled these occasions for the profit of the Church in after Ages upon one occasion or another they saw a necessity to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude ver 3. It was needful for me to write unto you As in
again the words of Path and Feeâ— The one signifieth our Way and general Course the other all our particular Actions so far as Religion is concerned in them we have directions in the Word about them Besides Man's condition is such that he needeth a Supernatural Remedy by a Redeemer which depending upon the meer Love and free Grace of God cannot be found out by Natural Light left to us for that only can judg of things necessary but not of such things as depend upon the meer Pleasure of God therefore a Divine Revelation there must be 2. Since it is necessary that God should some way or other reveal his Mind to his People it must be done by Oracles Visions Dreams or by extraordinary Messengers who by word of Mouth might convey it to us Or else by Writing or â—y ordinary Teachers whose Lips may preserve Knowledg in the Church The former ways might sufâ—ice while God saw fit to reveal but a few Truths and such as do not burden the Memory and Men were long-liv'd and of great Simplicity and the Church was confined within a small compass of Ground and not liable to so many Miseries and Changes as now in the latter Ages but when once God had spoken to us by his Son â—hose extraordinary Ways ceased Heb. 1.1 2 God who at sundry times and in divers manners spake in times past to the Fathers by the Prophets hath in these last Times spoken to us by his Son As formerly God did speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers manners That is to say by Visions Oracles Dreams and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at sundry times by several Steps and Degrees he acquainted the World with the Truths necessary for Man to know delivering them out by Portions not altogether at once till he came who had the Spirit without measure John 3.34 The Prophets to whom God revealed himself before by Visions Oracles Dreams or the coming of the Spirit upon them had the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by measure to fit them for some particular Errand or Message on which God sent them But when God sent his Son out of his Bosom to reveal the whole Doctrine of Faith at once and to declare his Fathers Will with full Authority and Power he fixed and closed up the Rule of Faith So 't was not fit that after him there should come any extraordinary Nuncio's and Embassadors from Heaven or any other should be owned as Infallible Messengers but such as he immediately sent abroad in the World to disciple the Nations Therefore all former extaordinary ways ceased and we are left to the ordinary Rule stated by Christ. 3. Being left to the ordinary Rule it was necessary it should be taught not only by word of Mouth but committed to Writing For Christ is ascended into Heaven and the Apostles do not live for ever and we have no Men now that are immediately and divinely inspired And ordinary Pastors and Teachers cannot make more Articles of Faith but do only build on the Apostles Foundation 1 Cor. 3.10 or that divinely inspired Doctrine which they delivered to the Church Yea that Doctrine cannot well be preserved from oblivion and corruption without writing Therefore God accounted this the safest way those things that are only delivered by word of mouth or from hand to hand may easily be changed corrupted or utterly lost Certainly if you consider Man's Sloth Treachery Levity and the many vile Affections which may easily induce him to extinguish or corrupt the Truth which is contrary to them you will see that it is necessary there should be an Authentic Record by which Truth and Error might be tried and distinguished Yea that the Church which is dispersed throughout the World might have Truth at hand and perticular Believers have this Doctrine ever by them for their comfort and use it being the property of a Blessed Man to delight in the Law of God and to exercise himself therein day and night Psal. 1.2 In short while the Apostles were living 't was good to take the Tradition from their Mouth but now they are dead we take it from their Writings Surely if God saw some Writing necessary when those extraordinary ways we spake of before were in use and the Church of the Old Testament was in a much quieter estate than the Church of the New I say if some writing were necessary then it is more necessary now for the Christian Church is more exposed to dreadful storms of Persecution the deceits of Heretics of all sorts especially to the frauds of Antichrist which we are forewarned of in this Chapter and are detected and discovered by their contrariety to the written Word 4. This Truth being written it is both a safe and a full Rule for us to walk by It is a safe Rule because it is written by the Apostles and Evangelist holy Men moved by the Holy Ghost The Apostles did not lose their Infallibility when they committed what they preached to writing the same Spirit that assisted them in delivering the Doctrine by word of mouth assisted them also when they delivered it by writing And it is a full and sufficient Rule because it containeth all things which are necessary for Men to believe and do in order to Eternal Life Let them name what is necessary beyond what is recommended there or may be delivered from thence Yea it doth contain not only all the Essential but also the Integral parts of the Christian Religion and therefore nothing can be any part of our Religion which is not there The Direction of old was Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them Every thing was then tried by Moses and the Prophets every thing must be now tried by the Prophets and Apostles which is our Foundation of Faith Worship and Obedience Ephes. 2.20 5. That which we blame in the Papists is That they cry up a private unproved unwritten Tradition of their own as of equal authority with this safe and full Rule which is contained in this written Word of God Their Crime and Fault may be considered partly with respect to the Object and Matter that these Traditions are not indifferent Customs but essential Points necessary to Faith and Christian practice And so though a Christian be never so thorow and sound in his obedience to the Word of God and true to the Baptismal Covenant yet if he submitteth not to these unwritten Traditions he wants some Point necessary to Faith and Practice and so to Life eternal which is contrary to Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned And Iohn 17.3 This is Life Eternal to know thee the only true God and Iesus Christ whom thou hast sent Partly as to the Subject as they make their own Faction to be the only keepers of these things and that nothing is to be
Title to govern us but yet it was not comfortable to us it was but such a Right as a Prince hath to chastise his Rebellious Subjects We forfeited our Interest in his gracious Protection therefore was this new Interest set afoot to save and recover Fallen Man therefore this Lordship is spoken of as Medicinal and Restorative to reduce Man to the Obedience of God that made him Acts 10.38 God anointed Iesus of Nazareth with the Holy Ghost and with Power who went about doing good and healing all that were oppressed with the Devil It is a Lordship that conduceth to make Peace between God and Man that we may again enjoy his Favour and live in his Obedience Acts 5.31 Him hath God exalted with his right Hand to be a Prince and a Saviour for to give repentance unto Israel and remission of sins This new Lord hath made a new Law of Grace which is Lex Remedians a Remedy propounded for the recovering the lapsed World of Mankind the great benefit is Remission of Sins the great Duty Repentance Use 1. To perswade us to submit our selves to this Blessed Lord by our voluntary consent Psalm 45.11 He is thy Lord worship thou him There is a passive Subjection and a voluntary Submission By a passive Subjection all Creatures are under the Power of the Son of God and our Redeemer And amongst the rest the Devils themselves though grievous Revolters and Rebels are not exempted Every Knee is forced to bow to Christ. By voluntary submission those are Christ's Subjects and admitted into his Kingdom who willingly give up themselves to the Redeemer to be saved upon his own terms 2 Cor. 8.5 They first gave their own selves to the Lord. The Devils and wicked Men are his against their wills buâ— all Christ's People are his by their own consent Vse 2. Let us perform the Duties which this Title calleth for Our Obedience is the best Testimony of our subjection to him Many seem to like Christ as a Saviour but refuse him as a Lord whereas Christ is not only a Saviour to Bless but a Lord to Rule and Command Therefore if we catch at Comforts and neglect Duty we â—o not own Christ's Authority The Libertine yokeless Spirit is natural to all Luke 19.14 We will not have this Man to raign over us Psal. 12.4 With our Tongues we will prevail our Lips are our own who is Lord over us Psal. 2.3 Let us break their Bands assâ—nder and cast away their Cords from us Some are so in Opinion but most in Practice We would not be uner Command we love Privileges but decline Duties But he is the Head of the Church who is the Saviour of the Body Ephes. 5.23 If we would have Privileges by him we must set our selves to obey his Laws If thou hast no care to obey him as a Lord thy esteem of Christ is but imaginary thy knowledg but partial thy application of him unsound But we wilâ— own him as Lord How is that understood Will you give him an empty Title or some superficial Complements and Observances Luke 6â— 46 And why call you me Lord Lord and do not the things that I say It is a Mockage Or will you please your selves with strict Opinions Matth. 6.21 22. For where your Treasure is there will your Heart be also The light of the Body is the Eye if therefore thine Eye be single thy whole Body shall be full of Light if therefore the Light that is in thee be Darkness how great is that Darkness No nothing less than a through subjection to his holy Laws forsaking all other Lords Isa. 26.13 O Lord our God other Lords besides thee have had dominion over us but by thee only will we make mention of thy Name And then a strict Observance Col. 1.11 strengthened with all might according to his glorious Power unto all Patience and Long-suffering with joyfulness Vse 3. Depend upon Christ for the effects of his Love to you which are the Privileges of his Kingdom which are Pardon of Sins Col 1.13 14. In whom we have redemption through his Blood the forgiveness of our Sins the santification of the Spirit Heb. 8.10 This is the Covenant that I will make with the House of Israel after those Days saith the Lord I will put my Laws into their Minds and write them in their Hearts Assistance in carrying on the Spirâ—tual Life that here surely our Lord will not desert us but help us in our Oâ—â—â—ience to him Finally everlasting Life Heb. 5.9 And being made Perfect he became the Author of eternal Salvation unto all them that obey him When the Devil and his Instruments are cast into Hell Christ's faithful Subjects and Servants are advanced into eternal Glory and Blessedness 2. God is represented under the Title of a Father and God even our Father God is a word of Power Father expresseth his good Will and Love God standeth in both Relations to us as he did also to Christ. John 20.17 I go to my God and your God my Father and your Father Both joyned together signifie his Power and readiness to do Good He that is our Father is true God also and he that is true God is also our Father and therefore we may depend on him That which we are to open is the term Father which speaketh both Comforth and Duty to us 1. Comfort For God's dealing with us will be very Fatherly as a Father loveth his Children so will God love his People 2 Cor. 6.18 I will be a Father to â—ou and ye shall be my Sons and Daughters saith the Lord. 1. He will pardon our Sins and Frailties and spare us and pity us notwithstanding our ill deservings Psal. 103.13 Like as a Father pitieth his Children so the Lord pitieth them that fear him Mal. 3.17 They shall be mine saith the Lord of Hosts in that Day when I make up my Iewels and I will spare them as a Man spareth his won Son that serveth him Surely this is a Grace we stand in need of because of our manifold Infirmities and daily Failings 2. He will give Grace that we may â—â—rve him better Luke 11.13 If ye then bâ—â—â—g evil know how to give good gifts to your Children how much more shall your Heavenly Father give the holy Spirit to them that ask him Do but cry to him as an hungry Child to his Father for Bread and God will not deny this great Gift to you 3. God will provide for us and give such an allowance of Temporal Mercies as are convenient Mark 6.25 Take no thought 〈◊〉 your Life what ye shall eat or what ye shall drink nor yet for your Body what ye shall put on And Ver. 32. For after all these things do the Gentiles seek for your Heavenly Father knoweth that ye have need of all these things The belief of Adoption and particular Providence kills all distrustful fears and cares at the very Root 4. He will protect you and preserve you against
that we shall be welcome if we do so and because we cannot find any thing in our selves that he will admit us we are troubled But all this while we are but seeking the Sun with a Candle What greater evidence of God's willingness to receive you than the Death of Christ than the Institutions of the Gospel This is above all Evidences that he sent his Son to die for us This is like the Iews who when they had seen many Wonders wrought by Christ would still have a new Sign the greatest Sign is given already Christ dying for a sinful World Men and Angels cannot find out a Sign Pledg and Confirmation of the Love of God above that Yet if that be not enough we have another Sign the Promises and Invitations of the Gospel which show his willingness to welcome Sinners Salvation is offered but not to named but described Persons Therefore if we are willing to come under these hopes upon God's Terms this may satisfy our scrupulous Minds there is no Bar put to us but what we put to our selves by our refusing the Grace as God offereth it Certainly God's Love and Mercy to lost Mankind is our first motive and his willingness to impart good things to them upon his own Terms and surely he is well pleased with our acceptance of them 2. There is Special Love where this Grace is applied to us Ephes. 2.4 5. But God who is rich in mercy for his great Love wherewith he loved us hath quickned us when we were dead in Trespasses and Sins He did not begin to love us when we were converted that is of a more ancient and eternal Rise but when he did begin to apply his Love to us and this is no ordinary but great Love when God was angry with us and pronounced Wrath on us in the Sentence of the Law and appeared as an Enemy in the course of his Providence and the apprehensions of our guilty Fears then to be Reconciled and surely this is a great advantage to draw nigh to God as a Reconciled Father This is the Object of our everlasting Love and Joy Rom. 5.11 And not only so but we also joy in God through our Lord Iesus Christ by whom we have now received the Atonement And this is a prop of confidence in Prayer Could we once believe that he dearly loves us and is reconciled to us and taketh us for his Children that he delighteth in our Prosperity Oh how chearfully could we come into his Presence John 16.27 The Father himself loveth you because you have loved me and believe that I came out from God They have not only his Intercession but the Father 's especial Love which is the ground and hope of Audience Now this particular Interest dependeth on something wrought in our Souls by the holy Spirit our Lord mentioneth two things their Faith in Christ and Love to God 1. Faith in Christ or a thankful acceptance of him as our Lord and Saviour therefore called receiving Christ and entitleth us to the Privileges of Christ's Children John 2.12 To as many as received him to them gave he liberty to become the Children of God even to as many as believe in his Name 2. Love to God John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and be that loveth me shall be loved of my Father and I will love him and manifest my self to him And Vers. 23. If any Man love me he will keep my Words and my Father will love him and we will come unto him and make our abode with him We cannot perceive our Interest in the special Love of God but by our Sincerity Faith in Christ and Love to God When we see God's Love taken in our Hearts we may know that he loveth us especially the latter for by the latter the former is manifested also Gal. 5.6 Faith worketh by Love Now the evidences of sincere Love to God are seeking after God and delighting in him if you cannot find the latter the former will evidence it to you Prov. 8.17 I love them that love me and those that seek me early shall find me The desiderium unionis the desiring seeking Love if it be serious and earnest it is sincere though you find not such delightful apprehensions of his Grace to you Clear that once and when you come to Prayer you may know God loveth you and the dearest Friend we have in the World hath not the thousandth part so much as he yea the highest Angel doth not love God so much as he loveth the lowest Saint God loveth like himself becoming the Greatness and Infiniteness of his own Beeing and with this persuasion pray to him Secondly The second ground of Audience is from the fruit of his Love as demonstrated in the New Covenant wherein we have the matter of everlasting Consolation Surely this Clause respects not the effect and sense in our own Hearts but respects the Matter and Object of our Comfort for he prayeth for the Application of it afterwards Comfort your Hearts c. And besides nothing is more fleeting and oftner interrupted than our Comfort in this Life It would contradict plain sense to call that Comfort which Christians feel and actually enjoy everlasting Comfort Therefore I understand it of the Matter and observe this Doctrine That God hath given all true Believers solid ground of perpetual and endless Comfort I will prove it by three Arguments 1. The Comforts propounded are of an everlasting Tendency and Benefit Pardon and Life to free us from everlasting Death and to bring us into the possession of everlasting Happiness when our Souls and Bodies shall be for ever glorified in Heaven Now the Consolation grounded on the promise of Eternal Life whatever it be in our feeling is in its causes and foundation Eternal The Scripture often insists upon this 1 John 2. 25. And this is the Promise that he hath promised us even Eternal Life Heb. 5.9 And being made Perfect he became the Author of eternal Salvation unto all them that obey him We have by Christ deliverance from Sin and and all the Consequents of it not only for a time but for ever Eternal Peace and Felicity is our Portion So it is said Psal. 119.111 Thy Testimonies have I taken for an Heritage for ever for they are the rejoycing of my Heart It is not an Heritage to lean upon for a while as all our Worldly Comforts are but for ever So Psal. 73.26 God is my Portion for ever That is when all other things fail have spent their allowance can afford us no more relief then we begin to enjoy our true and proper Portion It were endless to heap up places Man for his Sin was cast out of Paradise but surely in the other World there is no change of Estate for Men are past their Trial and must be what they are for ever If you could imagin as some have had the large charity to conceit it
that the condition of the Wicked should be changed yet there is no Reason at all why the state of the Godly should be changed who have past the Pikes and are triumphing with God that they should ever lose that Estate again 2. They depend on everlasting Foundations such as are these 1. The everlasting Love of God Psal. 103.17 The Mercy of the Lord is from everlasting to everlasting on them that fear him Not only from the beginning of the World to the end of the World but from Eternity to Eternity It was an ordinary Form of praising God in the Old Testament for his Mercy endureth for ever 2. The everlasting Merit of Christ which never loseth its force and effect Heb. 9.12 He hath obtained eternal Redemption for us Not that Christ is always propitiating No the Work was performed in a short time but the Virtue of it is of everlasting continuance 3. There is an eternal and unchangeable Covenant Heb. 13.20 Through the Blood of the everlasting Covenant Though the Covenant made with Israel was abolished yet this is everlasting and continueth for ever and shall never be altered because it was able to reach the end for which it was appointed which is the eternal Salvation of Man That was a Temporary Covenant this Eternal Now because this is the main Circumstance and the next ground of our eternal Consolation the Covenant of Life and Peace that God hath made with us in Christ I shall prove the eternal truth and immutable constancy of this Covenant That a Promise be immutable certain and firm three things are required 1. That it be seriously and heartily made with a purpose to perform it 2. That he that hath promised continue in his purpose without change of Mind 3. That it be in the power of him that promiseth to perform what he hath promised Now of all these things there can be no doubt 1. God meaneth as he speaketh when he promiseth to give eternal Life to those that believe and obey the Gospel There is no question but he is so minded when he sent the Lord Jesus Christ from Heaven to assure us of it by his Doctrine to die the Death to purchase it for us and afterward to rise again and enter into that Happiness that he spake of and assoon as he was ascended up on High gave gifts to Men to give notice of this blessed Estate to be had upon the Terms of his New Covenant his Spirit attesting the truth of it by divers Signs and Wonders partly to alarm the drowzy World to regard it and assure the incredulous World that it is no Fable and because they live not for ever did inspire those holy Men before they went out of the Body to write a Book of thiâ— Salvation for the use of the World in all Ages To think that God is not serious in all this yea to make him a Lyar indeed yea to establish a Falshood with the greatest solemnity and demonstration that can be offered to Mankind yea to make a Lye necessary not only to the Governing but Sanctifying of the World Surely then there is a truth in that great Promise which he hath promised us even Eternal Life 2. That God doth continue in his Purpose without change of Mind there is no doubt of it if we consider his Eternal and Unchangeable Nature Mal. 3.6 I am the Lord I change not James 1.17 With him is no variableness neither shadow of turning And what should alter his Purpose Doth he meet with any thing that he foresaw not or knew not before No This is a weakness incident to Man God doth never repent and call back his Grant which he hath by this condescending Act of Grace ensured to the Heirs of Promise 1 Sam. 15.29 The strength of Israel will not Lye nor Repent for he is not as Man that he should Repent Psal. 110.4 I have Sworn and will not Repent thou art a Priest for ever after the order of Melchisedek Christ is by Oath instated in full power of entertaining and blessing his Faithful Servants which shall never be retracted and reversed To take off all doubt he hath given double Assurance his Word and his Oath Heb. 6.17 18. God being willing more abundantly to shew unto the Heirs of Promise the Immutability of his Counsel confirmed it with an Oath That by two Immutable things wherein it is impossible for God to lie we might have strong Consolation who have fled for refuge to lay hold on the hope that it is set before us That we might know that the New Covenant is Unchangeable and Irrevokable and so our Comfort be the more strong certain and stable God was pleased to give sincere Believers this double Assurance by his Word and Oath having regard to our Infirmity and those many Doubts wherewith we are haunted about the World to come God hath ever bin tender of his Word above all that is famed or believed of him this is most conspicuous Psal. 138.2 Thou hast magnified thy Word above all thy Name And Matth. 24.35 Heaven and Earth shall pass away but my words shall not pass away And an Oath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is interposed usually indeed in a doubtful Matter But though here it needed not God would shew his extraordinary care for our Salvation We see his good Will in the Promise his solicitude in the Oath In short God wouâ—d never be so fast bound but that he doth and will still continue his purpose 3. That he is able to perform it Faith looks to that also for this was the ground and prop of Abraham's Faith Rom. 4.21 Being fully persuaded that what God had promised he was able to perform So must all Abraham's Children that would give glory to God in believing The Way of Salvation is so rare and mysterious and so many difficulties object themselves to our view that we are soon puddered unless we reflect upon the Power of God God is able to find out a way whereby Sinners may be reconciled our corrupt Hearts sanctified and our Sins subdued by his Spirit whereby his Interest in us may be preserved against the Assaults and Temptations of the Devil World and Flesh he is able to receive our Souls to himself after they flit out of the Body And finally He is able to raise our vile Bodies after they are eaten out by Worms and turned into Dust Phil. 3.21 Who shall change our vile Bodies that they may be like unto his own glorious Body according to the working whereby he is able even to subdue all things unto himself Matters of Faith being wholly or mainly future or to come and difficult to be performed And in the mean time we being exerciseâ— with so many Trials an express belief of God's Power is necessary to convert such an obstinate Creature as Man is to sanctify such a sinful Creature to preserve us in the midst of
Temptations to raise the Dead are no slight things 3. It is called everlasting Consolation because it is sufficient to do its Work That is to say 1. To reduce us from temporal and flesh-pleasing Vanities Alas the pleasures of Sin are but for a season not worthy to be compared to the Recompence of Reward which Christ hath promised Heb. 11.25 26. Ghusing rather to suffer affliction wâ—â—â— the People of God than to enjoy the pleasures â—f sin for a season Estâ—eming the reproach of Châ—â—st greâ—ter Riches than the Treasures of Egypt 〈◊〉 had respect to the recompence of Reward Whatever is temporal we may soon see the end of it All carnal Injoyments like Flowers wither while we smell on them and the most shining Glory in the World is soon burnt to a Snuff But Eternal Life and Eternal Glory and Eternal Pleasure is secured to us by Christ's Promise All the Delights in the World are but a May-game to these Eternal Pleasures which we shall have at God's right hand for evermore Psal. 16.11 Thou wilt shew me the Path of Life in thy presence is fulness of joy at thy right Hand there are pleasures for evermore Now will you sell your birth-right for one morsel of Meat part with your Eternal Inheritance for a little carnal Satisfaction We have Souls that will noâ— perish and shall we spend our whole time in seeking after things that perish in the using Temporal things carry no proportion with an immortal Spirit We shall live for ever we should look after things that will abide for ever 1 John 2.17 The World passeth away and the Lust thereof but he that doth the Will of God abideth for ever Otherwise what will you do when the Soul shall be turned out of Doors To what Regions must the poor shiftless harbourless Soul be-take it self Surely then this Consolation though we feel it not always and it be frequently interrupted may be well câ—lled Eternal Consolation because it affordeth Argument enough to check our worldly and sensual Inclinâ—tions and to call us off from Time to Eternity 2. To make us stedfast in the Truth and chearful under Sufferings foâ— he saith here The Lord that hath given us everlasting Consolation comfort your hearts and establish you The great use of everlasting Consolation is to comfort and stablish us in a suffering Condition The loss of Temporal Comforts is grievous but it is recompeâ—ced with the promise of eternal Joys revealed in the Gospel Heb. 10.34 Ye took joyfully the spoiling of your goods knowing in your selves that in Heaven ye have a better and an enduâ—ing substance cast not away theâ—efore your Confidence which hath great recompence of Reward And all our Pains and Afflictions are sweetned so far as to keep us from fainting 2 Cor. 4.17 18. Our light Afflicâ—ion which is but for a moment worketh for us a far more exceeding and eternal weight of Glory while we look not at the things which are seen but at the things which are not seen for the things that are seen are temporal but the things that are not seen are eternal The end of God's Covenant and Promises is â—o give us strong Consolation in the midst of Temptations Persecutions and Trials Woâ—ldly Joys appear and vanish in a moment every blast of Temptation scattereth them It is eternal Blessedness which is the cause of solid Comfort in all Dangers Storms and Tempests hither we retreat as to our Sanctuary and find relief In the World all is unstable and uncertain but the Covenant provideth for us eternal Joy and Bliss 3. The third Effect which it is to produce in us is an increase of Holiness to stablish us in every good Word that is not only in sound Doctrine but in every good Work in Holiness of Life our Endeavours should answer our Motives and Ends Abound in the Work of the Lord forasmuch as your Labour is not in vain in the Lord 1 Cor. 15.58 Diligence should not be grievous to us when there is everlasting Consolation at the back of it surely this should put life into all our Endeavours Should we trifle away that time which we are to improve for Eternity John 6.27 Labour not for the Meat that perishes but for that which is to endure to everlasting Life Faith in Christ joined with solid Godliness will lead you to eternal Life There should be in the Saints an eternal Principle which is the Grace of the Holy Spirit and an eternal End which is the pleasing glorifying and enjoying of God and an eternal Rule which is the Will of God and they will have eternal Consolation and Reward Vse of Exhortation 1. Look upon the New Covenant as it is in it self as containing the only solid Grounds of rejoicing the Blessings of it are real certain stable and sutable to the great necessities of Mankind The Blessings are Pardon and Life they are real no Fancies or Chimera's The Gospel is not a Dream or well devised Fable but the greatest reality in the World it speaketh much for it self commending it self to the Conscience by rational Evidence 2 Cor. 4.2 By manifestation of the Truth commending oâ—r selves to every Man's Conscience in the sight of God But more by the Authority of the Son of God who came from Heaven to shew us the way thither And if it had not been so he would have told us John 14.2 For he used great plainness of Speech and Fidelity and is more fully ratified by the Spirit Iohn 16. 8 9 10 11. He will reprove the World of Sin of Rigâ—teousness and of Iudgment They are stable and unchangeable as appeareth by the Covenant Form in which the Coâ—veyance is so strong and firm as will make a Plea in Law 2 Sam. 23.5 He hath made an Everlasting Covenant with me ordered in all things and sure in which is all my hope and desire And suitable to many necessities Here is a Cure for our great Sore by Pardon and satisfaction to our Desires by a fit Happiness 2. Let it be so to you do you fulfil the Duties required if there be any room for doubting it must be of your Qualification therefore that must be made more explicit 1 John 3.19 Hereby we know that we are of the Truth and shall assure our hearts before him We miss much of this everlasting Consolation because we are upon such loose terms with God never hope to have peace upon cheaper terms than clear and undoubted Holiness You are not to model God's Covenant and new make it and bring it down to your humour and liking No the Covenant is unalterable and eternal So the Duties as well as the Priviledges You must take it as you find it and chuse the things that please God Isa. 56.4 There is your claim follow that close henceforth is laid up for me a Crown of Righteousness which the Lord the Righteous Iudg shall give me at that day and not to me only but to all them that love his appearing
taken Heb. 7.19 The Law made nothing perfect but the bringing in of a better Hope did whereby we draw nigh to God By the better Hope is meant the sure and comfortable Promises of the Gospel depending meerly on the Grace of God which gives Hope to lost Sinners of recovering Commerce and Communion with God That is solid grounds upon which they may expect the pardon of their Sins and Eternal Life In this sense good Hope is Hope well warranted the solid Reasons are contained in the Word of God Rom. 15.4 Whatsoever things were written afore-time were written for our Learning that we through patience and comfort of the Scriptures might have Hope The great end of the Scriptures is that we might have a sure Hope in God Quod agit tota Scriptura ut credamus in Deum The business of the Scripture is to bring us to believe in God and wait upon him for eternal Salvation There the rule of Commerce between God and us is stated whatever is promised is sure There may be reason to expect some things from God's merciful Nature though we have no Promise about them but the sure and certain Hope is grounded on the Promise that is an express ground of Confidence and Hope that will never leave us ashamed it is well grounded Hope therefore good Hope built on the Promise and Word of the Eternal God 3. By the act or grace of Hope it self this may be called Good either in it self or with respect to the Degree 1. In it self It is good that a Man should both hope and quietly wait for the Salvation of the Lord Lam. 3.26 Bonum is either Honestum Iucundum or Vtile it is good in all regards It is our duty to rest assured in God's Promise It is pleasant to anticipate and forecast a Blessing to come Surely it is delightful to live in the fore-sight of endless Glory It is profitable to support our Hearts under present Difficulties and Troubles and the uncertainties of the present Life 2. In respect of the Degree and Measure of it that is good Hope which is most able to do its Office when it is lively Hope 1 Pet. 1.3 Blessed be the God and Father of our Lord Iesus Christ which according to his abundant Mercy hath begotten us again to a lively Hope Such as doth most support and quicken us The more serious and earnest our reflections are upon Eternal Life the better is the Hope Heb. 6.12 Shew the same diligence to the full assurance of Hope unto the end We should still keep up this sure and desirous Expectation Briefly Hope the Grace is two-fold 1. There is an Hope which is the immediate effect of Regeneration and is a constitutive part of the New Creature Of that the Apostle speaketh 1 Pet. 1.3 Begotten to a lively Hope This meerly floweth from our acceptance of the New Covenant and dependeth upon the conditional offer of Eternal Life we take it for our Happiness resolving to seek it in God's Way without this a Man cannot be a Christian till he hope for Eternal Life to be given him upon Christ's Terms 2. There is an Hope which is the fruit of Experience and belongeth to the seasoned and tried Christian who hath approved his own fidelity to God and hath much trial of God's Fidelity and Faithfulness to him Of this it is said Rom. 5.4 that Experience worketh Hope It differeth from the former because it produceth not only a conditional Certainty but an actual confidence of our own Salvation The former is necessary for we live and act by it the other is very comfortable for it facilitateth all our Acts when we know there is reserved for us a Crown of Life which the Righteous Judg will give in that Day and do not only believe a Resurrection both of the Just and Unjust but our own Resurrection unto Eternal Life But now for the Effects I shall instance in two which suit with the Prayer in the Text Consolation in Troubles and Confirmation in Holiness 1. Support in Troubles when we are certainly persuaded of an happy issue we are the better kept from fainting Phil. 1.19 I know that this shall turn to my Salvation c. He speaketh it of his Troubles and the Machinations of his Adversaries and this Knowledg he calleth in the 20th Verse his earnest Expectation and his Hope The bitterest Cross is sweetned by Hope this carried him through his Sufferings not only with Patience but Comfort As Men in a storm when they see Land take courage it is but enduring a little more Tempest and they shall be safe on Shore To a hoping Christian his whole Life is a rough Voyage but a short one II. To encourage us in working it is Hope sets the whole Wōrld a-work 1 Cor. 9.10 That he that ploweth should plow in hope and that he that thresheth in hope should be partake◠of his Hope Certainly it is Hope sets the Christian a-work Acts 26.7 Vnto which Promise our twelve Tribes instantly serving God day and night hope to come Why are God's Children so hard at work for God but ou◠of love to him and hope to enjoy him for ever Oh! let us continually be serving God let us live always either for Heaven as seeking it or upon Heaven as solacing our selves with the Hopes of it do what ever we do in order to eternal Life and not be taken up with Trifles and this will put Life into our Endeavours it is for a glorious and blessed Estate on which we employ all this labour 2. That this is the free Gift of God I must prove two things 1. That good Hope is his Gift he doth not only give us Objective Grace this is the free and undeserved Mercy of the Gospel or a sufficient Warrant to hope for it which are his gracious Promises But Subjective Grace the Hope by which we expect this Blessedness is freely wrought in us by his Holy Spirit which is a farther confirmation of his love to us That he hath not only given us the Blessedness ◠we hope for but the very Hope it self The Spirit 's Work is necessary 1. By way of Illumination to open the eyes of our minds that we may see what is the hope of his Calling Ephes. 1.18 Alas otherwise our sight cannot pierce so far nor discern any reality in a happiness that lieth in an unseen and an unknown World so as to venture and forsake all that we see and love for a God and a Glory that we never saw Nature if it be not blind in discerning the Duty of Man yet it is pur-blind it cannot foresee the happiness of Man which lieth afar off from us 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off A short-sighted Man cannot see things at a distance from him not from any defect in the Object but through the fault in his Eyes so the natural Man blinded by Delusions doth either not believe or forget
we hold the beginning of our confidence stedfast unto the end Their Hope is slight and fluid the Temporary loseth his Joy and Comfort which he conceived in the offers of the Gospel and so either casts off the profession of Godliness or neglecteth the Power and Practice of it But the true Christian is Serious Patient Heavenly and Holy because he is alway looking to his End and sweetneth his Work by his great Hope keepeth up his Taste or lively expectation of the Mercy of Christ to everlasting Life Nay this differenceth the Children of God those that are in their Conflict from those that are in their Triumph the Sanctified and Glorified those that are in their Way and those that are at Home They that are at Home are enjoying what we expect and in posseâ—â—ion of that Supreme Good that we yet hope for they have neither Miseries to fear nor Blessings to desire beyond what they do enjoy they see what they love and possess what they see But the time of our Advancement is not yet come and therefore we can only look and long for it this is our Work and present Happiness 2. Now the Covenant of God is contrived to raise Hope in us The Iachin and Boaz the two Pillars that support it are Mercy and Truth Micah 7.20 Thou wilt perform the Truth to Jacob and tâ—e Mercy to Abraham Psal. 25.10 All the Paths of the Lord â—re Mercy and Truth unto such as keep his Covenant and his Testimonies And Psal. 138.2 I will praise the Name for thy loving Kindness and Truth For thou hast magnified thy Word above all thy Name And in many other Scriptures 1. The Mercy and Grace of the Covenant 1. In the frame of it where excellent Benefits are dispensed upon free Terms that our Faith and Hope may be in God the Lord would not leave the sinful Creature under Despair but hath provided a way how we may be Râ—conciled and Glorified Psal. 130.4 There is forgiveness with thee that thou mayst be feared Mercy opens the Door for us the very offer speaks much Mercy the terms are Mercy So much Duty is required as is necessary and doth arise from the nature of the thing Violence would be offered to the Reason of a serious Creature if such things were not required 2. In the dispensations of thâ— Blessings of the Covenant Now Gal. 6.16 To as many as walk according to this Rule Peace be on them and Mercy and on the Israel of God There are many Infirmities and Fraâ—lties but God passeth them by when there is Sincerity Our Faith is weak and mingled with Doubtings our Love to God clogged with much inordinate Self-love our Obedience often interrupted Too much deadness and coldness in holy Things yet these do not cast us out of the favour of God nor make void our Interest in the Covenant where the Heart for the main is set to serve him and please him Mal. 3.17 I will spare them as a Man spareth his own Son that â—erveth him 3. At the very close of all it is Grace Hope unto the end for the Grace that is brought unto you at the Revelation of Christ 1 Pet. 1.13 Then there will be the fullest and largest Manifestation of God's Love and free Grace There is Grace brought to us now by the Revelation of Jesus Christ in the Gospel but when his Person shall be revealed Grace shall be seen in all its Graciousness We see his Grace in the pardon of Sins and that measure of Sanctification which now we attain unto that he is pleased to pass by our Offences and take us into his Family and give us right to his Heavenly Kingdom and some taste of his Love and remote Service But when Pardon shall be pronounced by the Judge's Mouth when he shall take us not only into his Family but into his Palace and Father's House and give us not Right only but Possession and we shall be admitted to the immediate Vision and Fruition of God and be everlastingly imployed in Heavenly Praising and delighting in him then Grace will be Grace indeed 2. His Truth and Mercy openeth the Door for us Truth keepeth it open Mercy is the Pipe Truth is the conveyance Now God bindeth himself by Promise and hath ever been tender of his Word We may see for the present that a Covenant-Interest is no fruitless thing he hath confirmed this Hope to the World by Miracles to us within the Church by the Seal and earnest of his Spirit or the impression of his Image preparing the Hearts of the Faithful for this blessed Estate Ephes. 4.30 Grieve not the holy Spirit of God whereby ye are sealed unto the Day of Redemption 2 Cor. 5.5 Who hath given us the earnest of his Spirit He hath appointed Ordinances to revive our Hopes 1 Cor. 11.26 For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come By daily experience we see many of God's Children have gone out of the World chearfully professing this Hope we have the same Father of whom the whole Family in Heaven and Earth is named Ephes. 3.15 are reconciled to him by the same Christ. Col. 1.20 Having made peace through the Blood of the Cross by him to reconcile all things to himself by him I say whether they be things in Earth or things in Heaven If he be so good to that part of the Family that is now in Heaven he will be good to them also that are working out their Salvation with fear and trembling 3. What an advantage is it to the Spiritual Life to have good Hope wrought in us through Grace 1. It maketh us diligent and Serious Christianity implieth a serious application of our Heart and Mind to do what Christ requireth that we may obtain what he hath offered to do it as our first work and chief business Phil. 2.12 Work out your own Salvation with fear and trembling Heb. 4.1 Let us labour to enter into that rest That is imply our utmost care and diligence Now all the Executive Powers are fortified and strengthened in their Operation by Hope 2. To be Patient and Mortified that we subdue our Lusts and bear the loss of our Interests with an humble and quiet Mind Rom. 12.12 Patient in Tribulation rejoycing in Hope And for Lusts 1 John 3.3 He that hath this Hope purifieth himself even as he is Pure 3. To be Heavenly and Holy the one respects our End the other our Race For it is not a few dead lifeless Thoughts now and then but the continual and delightful fore-sight of Eternal Bliss What is the way to Heaven but Hope And who more pure and holy than they that look for such things 2 Pet. 3.14 Wherefore Belâ—ved seeing ye look for such things be diligent that ye be found of him in peace without spot and blameless Vse 2. Well then get this Hope But what must we do You will say It is God's Gift Yet
those that are in Poverty Disgrace and Want But God is most mindful of his Afflicted People visiteth them most vouchsafeth most of his comfortable Presence to those that holily and meekly bear the Afflictions he layeth upon them He comforteth us in all our Tribulations 2 Cor. 1.4 The Soul is theâ— more capable of Spiritual Comforts because their Taste is more purged and refined from the dregs of Sense and Grace is more lively and exercised now the more Grace the more Comfort And Prayers are more frequent And Prayers are seldom in vain 3. That our Comforts carry proportion with our Sorrows 2 Cor. 1.5 As our Afflictions abound so do our Consolations This cometh from the Wisdom of God that the Evil may not be greater than our Support and from the Faithfulness of God who will not suffer us to be tempted above what we are able to bear 1 Cor. 10.13 And therefore if he bring on heavy Troubles he puts a suitable measure of Comfort and chearfulness into our Hearts This is Comfort 2. What it is to have our Hearts Comforted It sheweth that the Heart is the proper seat of Spiritual Comfort Psal. 4.7 Thou hast put gladness into my Heart God's Comfort is like a soaking Showre that goes to the Root and refresheth the Plants of the Earth more than a Morning dew that wets only the Surface Other Comforts tickle the Senses and refresh the outward Man but this penetrateth to the very Heart Christ prayeth John 17.13 That they may have my Ioy fulfilled in themselves Christ's Comforts are not reported to the Ear only but felt in the Heart The joy of the World maketh a great noise but in the midst of it the Heart is sorrowful Buâ— God feasts his Children with hidden Manna they have Meat and Drink which the World knoweth not of In their outward Man they are exposed to great Difficulties but their Hearts are filled with joy unspeakable and full of Glory The joy of the Carnal in outward things is foraign and as much as their Senses are pleased their Hearts are full of tormenting Fears and secret Disgusts They may put a good face upon it but dig the most jovial of them to the bottom they have their inward stings and secret horrours of Conscience But in comforting his Children God chiefly deals with the Heart Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost given unto us And 2 Cor. 1.22 He hath given us the earnest of the Spirit in our Hearts In establishing this Comfort God doth immediately work upon â—he Soul he useth Means indeed As the Word Rom. 15.4 That you through Patience and Comfort of the Scriptures might have Hope There we have the grounds of Comfort set forth Christ's Redemption the Promiâ—â—s of the Gospel both of Pardon and Life and the Ordinances as the Sacraments as the Eunuch after his Baptism Acts 8.39 He went away rejoycing So in the Lord's Supper we come to eat of Christ's Peace-offerings that we may rejoyce in God Psal. 22.26 The meek shall eat be satisfied they shall praise the Lord that seek him your Heart shall live for ever But his Spirit worketh immediately upon the Soul Either 1. By opening the Understanding to see the grounds and reasons of Comfort Rom. 15.13 Now the God of Peace fill you with all Ioy and Peace in believing that you may abound in Hope through the Power of the Holy Ghost Or 2. By raising the Heart to the lively aâ—t of Joy Acts 13.52 The Disciples were filled with Ioy and with the Holy Ghost Certainly God comforteth the Heart both ways by seeing the Grounds as he worketh Faith Man is a reasonable Creature and it is not imaginable that the Holy Ghost shouâ—d comfort us we know not why he revealeth indeed Supernatural grounds of Comfort but if they be not evident to Reason they are evident to Faith But then the very Joy is executed by the efficacy of his Impression But of that more anon 3. In what sence Comfort may be said to be of God I answer Three ways 1. When it is allowed by him 2. When the Matter is provided by him 3. When it is wrought by him 1. When it is allowed by him and warranted by him Every Man affects Comfort and Oblectation of Mind for otherwise they could never be pleased in that condition they are in nor satisfie themselves It would much undeceive the Carnal World and make them see the folly of their unreasonable joy and quiet if they would put Conscience to the question Is our Joy from God or no that is Doth God allow it me Certainly God doth allow us to rejoyce in our outward Portion Eccles. 5.18 It is good and comely for one to eat and drink and to enjoy the good of all his Labours that he taketh under the Sun all the days of his Life which God giveth him for it is his Portion But so that his Favour may be the matter of our chief Joy for otherwise it is exceeding Folly and gross Carnality to rejoyce in the Creature apart from God And in the midst of the greatest Soul-dangers you must first enquire Are all things right between God and me It is a mighty contempt of God yea brutish Atheism to sit down contented with any thing on this side God Luke 12.19 and to say Soul take thine ease thou hast Goods laid up for many years To sing Lullabies to our Souls when God is angry for Sin this Comfort is not allowed by God There is no peace saith my God to the Wicked Isa. 57.21 It is Spirtitual Madness to dance about the brink of Hell 2. When the Matter is provided by him God in the New Covenant hath propounded excellent grounds of Comfort John 14.1 Let not your Hearts be troubled ye believe in God believe also in me The two great general grounds of support against Heart-Trouble are God's merciful Nature and Christ's Mediation more particular in the New Covenant the promises of Pardon and Life Of Pardon of Sin Rom. 5.1 2 3. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ c. And of Life Eternal 1 Thess. 4.18 And so shall we ever be with the Lord wherefore comfort one another with these words It is good to see what Comforts we live upon and propound to our selves and others more expressly as to Afflictions God's particular Providence that nothing falleth out without God's Appointment 1 Thess. 3.3 That no Man should be moved with these Afflictions for your selves know that we were appointed thereunto It is not Chance or a natural Accident but that which God hath appointed If any Shimei rail the Lord hath bid him curse If any evil come to us is it without God's Fatherly care over his People who ordereth all things for their Profit Heb. 12.10 They verily for a few days chastened us after their own pleasure but He for our profit that we might be partakers of his
glad and rejoice in thee we will remember thy Love more than Wine the Vpright love thee God's Ordinances are not empty there is some participation 1 Cor. 10.16 The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we brake is it not the Communion of the Body of Christ Vse 5. Consider the ends why God giveth us Comfort it is to fortify us against the Enemies of our Salvation so far as they are vexing and troubling and molesting us in the way to Heaven The Spirit hath two great Offices to be a Sanctifier and Comforter and both serve all the needs of Christians When we are inticed to Sin he helps us as a Santifyer when we are discouraged in God's Service he helps us as a Comforter And therefore Christians are to consider their condition and what their present state requireth for God dispenseth his Grace according to the Assaults made upon them by the Enemies of their Salvation As for instance Our Enemies are the Devil the World and the Flesh these we renounced in Baptism And in the progress of Christianity these are those with whom we conflict and must overcome As for instance The Devil is a tempting Devil who seeketh to draw away the Saints from God and by the love of the Flesh to weaken our Love and Obedience to our proper and our rightful Lord. Now what are we to do in this case to beg Comfort and Peace that we may not be troubled though we yield unto his Temptations Alas this were to turn the Grace of God into Wantonness No we are to be sober and watchful 1 Pet. 5.8 to use all the Rules of Sobriety and Vigilancy that our Worldly Comforts may not be a snare to us Sobriety is an Holy Moderation in the use of all earthly things Vigilancy is an Holy Diligence and seriousness in the use of Means and also add to both the help of the Sanctifying Spirit that we may keep up our Love to God and be faitful in our Obedience to him But the Devil is not only a tempting Devil but a vexing and disquieting Devil who accuseth us before God day and night Rev. 12.10 raiseth in us many troublesome Fears to make our Service uncomfortable and tire us and clog us What is our Duty then to beg the help of the Comforter not only to shew Love to God but that we may have some persuasion of his Love to us and quench his fiery Darts that we may go on chearfully in our Work because the God of Peace shall bruise Satan under your feet shorâ—ly Rom. 16.20 So for the World The World is a tempting World drawing our Affections from God and Heaven to present things and when it smileth on us in incroaches upon our Heart more and more 2 Tim. 4.10 Demas hath forsaken me having loved this present World Now what is our business then to beg comfort and assurance of God's Love No that would be our Bane there is work for the Sanctifier rather than the Comforter that the worldly Spirit may be subdued in us there is need of Mortification rather than Assurance that we may be crucified to the World Gal. 6.14 But sometimes the World is a Persecuting World and reproacheth and troubleth us with all manner of vexations then there is work for the Comforter to seal up to our Souls the Love of God or Interest in Christ John 16.33 These things have I spoken to you that in me ye â—ight have peace in the World ye shall have tribulation but be of good chear I have overcome the World and to become to our Souls the Earnest of eternal Glory Comfort is for Tribulation at other times we are glutted with it but then it is our great support When all tâ—ings fail we feel the great necessity of the Joys of Faith It is good to time well our Duties David saith Psal. 56.3 What time I am afraid I will trust in thee So for the Flesh it inticeth us Iames 1.14 Every Man is tempted when he is drawn away of his own Lust and enticed Many times it draweth to Actual Sin by indulgence to its desires yea disposeth us often to Apostacy and falseness of Heart for Apostacy usually begins at falseness of Heart when the fleshly Mind and Interest is not throughly overcome Well when we are conscious to this what shall we do in such a case Certainly the great and proper Work is to beg the Spirit and implore the Spirit as a Sanctifier and to be more obedient to his sanctifying Motions Comfort will come in time Well but the Flesh is not only inticing but troublesom and grievous to the Saints witness Paul's groans Rom. 7.24 Oh wretched Man that I am who shall deliver me from the body of this Death We are quite wearied and tired out with the importunity of its motions we would serve God more purely and perfectly Then there is work for the Comforter and confidence in his Operations to help the faithful Soul Phil. 1.6 Being confident of this very thing that he which hath begun a good Work in you will perform it unto the day of Iesus Christ. Then it is seasonable to remember the Covenant we are under Rom. 6.14 For Sin shall not have dominion over you for you are not under the Law but under Grace The serious striving Soul will not be left destitute Thus must we expect Comfort Vse 6. Remember that Comfort hath a latitude in it and is expressed by divers words 1. Sometimes by it Support is implied when the sense of Sin and fear of God's Wrath is not altogether removed and taken away but so mitigated and abated that Hope doth more easily prevail in the Soul than Fear And we resolve to wait on God though we cannot so fully clear up our Interest in him You have many Conflicts and Fears yet some Hope and Expectation towards God Jonah 2.4 5. I am cast out of thy sight yet will I look again to thy Holy Temple Resolute adherence giveth great support Job 13.15 Though he slay me yet will I trust in him I will maintain my own ways before him He dependeth merely on the Covenant 2. Peace or some rest from Troubles and accusations of Conscience there is some calm and quiet of Soul Rom. 5.1 Being justified by Faith we have peace with God Gal. 6.16 As many as walk according to this Rule Peace be on them and Mercy Assaulted with none or light Fears Iohn 16.33 In me ye shall have Peace I will give you Peace though not full Spiritual Suavities 3. The third word is Joy 1 Pet. 1.8 Ye rejoice with Ioy unspeakable and full of Glory In Peace all things are quiet they have no anxious Thoughts but in Joy there is a sensible motion of Pleasure and Delight they are feasted with the pleasures of Faith Love and Hope Let us then bless God for any degree of Comfort SERMON XVIII 2 Thess. 2.17 And stablish you in every
short Men please themselves in things received 2. In every good Work or in holiness of Life Here needeth the greatest establishment that we may hold on our course to Heaven and the usual Apostacy and Backsliding that Men are guilty of is from the practice of Religion It is ill when the Mind is tainted but worse when the Heart is alineated from God and commonly it is the perverse inclination to the Will that tainteth the Mind Therefore the great Establishment is to be settled in a course of Godliness 1 Thess. 3.13 That he may establâ—sh your Hearts unblameable in Holiness before God even our Father until the coming of our Lord Iesus Christ with all his Sainâ—s Now this Establishment is very difficult First Because of the contrariety of the Principles that are within us Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary one to the other so that ye cannot do the things that ye would The Garison is not free from Danger that hath an Enemy lodged within The love of the World and the Flesh was in the Heart before the love of God and Holiness and these are not wholly rooted out yea these are natural to us whereas Grace is a Plant planted in us contrary to nature And the Ground that bringeth forth Weeds and Thistles of its own accord but the Flowers and good Herbs with mush Tâ—llage and Cultivation if it be neglected the Weeds will soon overgrow the Flowers Secondly Because it is more hard to continue in Conversion than to coâ—vert our selves at first In our first Conversion we are more passive it is God that converteth us and draweth us to himself and quickens and plants us into Christ but in Perseverance and fulfilling our Covenanting Duty we are more active it is our Work though we perform it by God's Grace An Infant in the Mother's Womb is nourished by the nourishment of the Mothâ—r but afterwards he must suck and seek his own Nourishment and the elder he groweth the more care of his Life is devolved upon himself Now that which is more our work is more difficult It is true that God that hath begun a good Work doth perfect it but not without our care Phil. 1.6 When we are fitted and prepared unto good Works God expecteth from us that we should walk in them God establisheth us in the Text but it is in every good Work Beside in Conversion we make Covenant with God but by Perseverance we keep Covenant with him Now it is easier to consent to Conditions than it is to fulfil them the Ceremonies at first consent of Marriage are not so difficult as to perform the duties of the Marriage Covenant It is more easie to build a Castle in time of Peace than to keep it in a time of War Peter more easily consented to come to Christ upon the Water but when he begun to try it his Feet were ready to sink Mat. 14.29 30. When Winds and Waves are against us alas how soon do we fail Therefore a good Spring doth not always foreshew a fruitful Harvest nor plenty of Blossoms store of Fruit. We are carried on with great Life and Earnestness for a while in the profession of Religion we consent to follow Christ but when we meet with Difficulâ—ies not foreseen or allowed for we faint and are discourage Thirdly With respect to the Subject in which it is seated which is the Soul with its faculties The strength of the Body is known by Experience rather than by Description but the strength of the Soul must be determined by its right constitution towards Good and Evil. The Faculties of the Soul are either the Understanding wherein lieth the Directive Councel or the Will wherein lieth the Imperial Power or the Affections wherein lieth the Executive Power of the Soul 1. The Mind or Understanding is established when we have a clear certain and full Apprehenâ—â—on of the truth of the Gospel it is called Knowledg the sure and sound and certain apprehension of them is called Faith or Intellectual Assent or the full assurance of Vnderstanding Col. 2.2 when there is a due knowledg of what God hath revealed with a certain persuasion of the truth of it wrought in us by the Holy Spirit Now the more clearly and orderly and certainly we know these things the more powerfully do they affect the Heart and the more we are established He that hath little Knowledg and little Certainty is called weak in the Faith Rom. 14.1 Him that is weak in the Faith receive but not to doubtful Disputations And those that have a clearer Understanding are called strong As Rom. 15.1 We that are sâ—rong ought to bear the Infirmities of the Weak meaning strong in Knowledg So also for certainty of Persuasion it is said Rom. 4.20 Abraham was strong in Faith giving glory to God When in all his Trials he bore up himself upon the Confidence of God's Word and Promise Well then the Mind is confirmed and established when we have a good stock of Knowledg and do firmly believe what we know of God and Christ and eternal Salvation But alas how few Truths do many Christians know especially in their order and as to their worth and weight and certainty and so that if we know these things we know them not as we ought to know them 1 Cor. 8.2 If any Man think that he knoweth any thing he knoweth nothing yet as he ought to know them If we know them Speculatively we know them not Practically If we are able to discourse of these things we do not live by them If we know them generally we do not know them particularly to direct us in all Cases wherein they concern us but are blinded with Temptations If we know them comprehensively so as to look about the compass of them yet not certainly John 17.8 and have knâ—wn surely that I came out from thee so as to venture our Interests upon them If we know them darkly and with an half light we do not know them clearly and with a full light There is many times conviction in the Ore which is not refined into a clear and distinct knowledg such as may awe the Heart if we know these things habitually we know them not actually when we should remember them in their season and Oblivion is a sort of Ignorance Hence come the many doubts we are assaulted with and all the unevenness and uncertainty of our Lives so that the Mind needeth to be established in Grace 2. The Will which is the Imperial power of the Soul Now the Wills establishment is known by its firm and through resolution for God and against Sin For God as Acts 11.23 Barnabas when he had seen the Grace of God was very glad and exhorted them all that with full purpose of Heart they would cleave to the Lord. First choosing then cleaving and this with full purpose when the Will is so fixed in the Knowledg
and Faith of the Gospel that they resolve to abide by their choice Psal. 27.4 One thing have I desired of the Lord this will I seek after When Spiritual Resolution carrieth the force and authority of a principle in the Soul and nothing can break it 1 Pet. 4.1 Arm your selves with the same Mind As constantly as Christ persevered in the work of Mediation so be you in the work of Obedience notwithstanding the difficulties of it This powerful Will that beareth down Oppositions and Temptations and the greatest Impediments in the way to Heaven So that you rather make advantage of Opposition than are discouraged by it when sensual or carnal Good is of little force to you and you can dispise the most pleasing baits of Sin 3. The Affections are the executive power and do excite and stir us up to do what the Mind is convinced of and the Will resolved upon as to the necessary Duties of the Gospel in order to Eternal Happiness There is a Backwardness within and many Temptations without but an holy Delight overcometh the unwilling backwardness within and over ballanceth either Worldly Fear or Wordly Hope without that the Soul is carried on powerfully towards God We never work better than when we work in the strength of some eminent Affection when the Heart is enlarged Psal. 119.32 I will run the way of thy Commandments when thou shalt inlarge my Heart Either Love or Hope Love filleth us with delight overcoming our natural slackness and sluggishness in the Ways of God Psal. 40.8 I delight to do thy Will O my God yea thy Love is within my Heart 1 John 5.3 For this is the Love of God that we keep his Commandments and his Commandments are not grievous Psal. 112.1 Blessed is the Man that feareth the Lord that delighteth greatly in his Commandments Hope beareth us up in contempt of present delights and terrors of Sense Heb. 3.6 Whose House are we if we hold fast the considenâ—e and rejoycing of Hope firm unto the end So that we serve God with vigour and alacrity When our Affections are damped Grace falleth into a consumption and if you lose your taste your Practice will languish your Service of God will not be so uniform It is a great part of our establishment to keep up the vigour and fervency of our Affections 4. With respect to the Uses for which it serveth as to Duties Sufferings Conflicts 1. Doing the Will of God or discharging our Doings with Delight Chearfulness and Constancy for all strength is for Work Ephes. 3.16 That he would grant you according to the riches of his Glory to be strengthened with might by his Spirit in the inner Man That we may do our work with that readiness of Mind which becomes Faith in Christ and Love to God This is often spoken of in Scripture Phil. 2.13 For it is God that worketh in you both to will and to do of his good pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Heb. 13.21 Make you perfect in every good work to do his will working in you what is well pleasing in his sight It is of great use to our establishment that the Soul be kept doing for as Wells are the sweeter for draining so are we the more lively for exercise Frequent omission of good Duties or seldom exercise of Grace necessarily produceth a decay As a Key rusteth that is seldom turned in the Lock thereby we lose the life and comfort of Religion and at length cast it off as a needless and unprofitable thing 2. For bearing Afflictions and passing through all conditions with Honour to God and safety to our selves Phil 4.13 I can do all things through Christ which strengtheneth me Col. 1.11 Strengthened with all Might according to his glorious Power with all Patience The great use of Establishment is to fortifie us against all the evils and inconveniencies of the present Life that we may hold on our Course to Heaven in fair Way or foul and not be greatly moved by any thing that befalleth us within time 3. For Conflicts with Temptations from the Devil the World and the Flesh. The World is round about us and we are accustomed to these enveigling Objects whose importunity prevaileth at length the Devil seeketh to work upon our Affections and Inclinations and the Flesh urgeth us to gratifie them How then is a Christian safe God establisheth him Ephes. 6.10 Finally be strong in the Lord and in the power of his Might A Christian here is in a Military State and we of our selves left unto our selves are like Reeds shaken with every Wind we have need of establishment in regard of our own Feebleness and the force of our Enemies We must be established against the Devil soliciting against the World the silent Argument by which he soliciteth us and draweth us from God and Heaven against the Flesh the rebelling Principle which is apt to be wrought upon by Satan Well then this establishment is that Grace which enableth us to carry on the Duties of Religion with constancy frequency and delight to bear all the inconveniencies of Religion with Patience and Fortitâ—de to be more deaf and resolute against all the suggestions of the Devil or the machinations of the Flesh stirred up by the World 5. With respect to the Degree it is such a strengthning of the Soul as doth prevent not only our Fall but our shaking Before falling away or our being drawn to Apostacy there may be a shaking a doubtfulness and wavering of mind with respect to the Truth and much inconstancy and unevenness of Life with respect to practice Now Christians as they must not draw back to Perdition so they must not be always fluctuating and unfixed either in Matters of Opinion but setled in the Truth or in matters of Practice there must be a strength and stability of holy Inclinations and Resolutions for God and the World to come still kept up or else there will be no evenness or uniformity in the course of our Lives and though we avoid Apostacy yet we cannot avoid Scandal though there be no falling back there is a stepping out into By-Paths 1 Cor. 15.58 Be stedfast and unmoveable always abounding in the Work of the Lord. And Ephes. 3.17 That ye being rootâ—d and grounded in Love c. And Col. 1.23 If ye continue in the Faith grounded and setled and be not moved away from the Hope of the Gospel If we do not look to the Degree our weakness and instability groweth upon us As in matters of Opinion some have an unsetled Head of a vertiginous Spirit Ephes. 4.14 carried about with every wind of Doctrine They never were well grounded in the Truth nor took up the ways they are engaged in upon sufficient Evidence and therefore by their own weakness and the cunning and diligence of the Seducers are drawn into Error Light Chass is blown up and down by every Wind when solid Grain hitcheth in and resteth in the Floor where it is