Discourse About Christ and Antichrist, Discourse
A Demonſtration that JESUS is the CHRIST.
JOH. 13.19.
Now I tell you of it before it come to paſs, that when it doth come to paſs, you may know that I am.
THeſe are the words of our Saviour, ſpoken by way of Inference or Uſe from the Prediction he had made concerning the Treachery of Judas; for, as we find, v. 2. foreign.The devil having already put, or caſt, it into the heart of Judas to betray him, our Saviour warns his Diſciples of it, even while they ſate at Supper with him; and firſt he tells them in general Terms, that they were not all clean, v. 10. (to which the Evangeliſt adds by way of Comment, for he knew who ſhould betray him, therefore he ſaid, ye are not all clean, v.11.) and then more particularly our Saviour explaines what this Uncleanneſs was, and wherein it did conſiſt; that it was, not a Ceremonial, but a Moral Uncleanneſs; not a Filthineſs of the Fleſh, but an Impurity of the Spirit, for, ſaith he, He that eateth bread with me, hath lift up his heel againſt me, v. 18. i.e. ſhall betray me, as in expreſs words is declared, v. 21.
This Crime, which had been ſtrangely horrid if a profeſſed Enemy had done it, appeared to the Diſciples much more incredible, in that it ſhould be attemped by one of them, who knew him to be the Son of God, who had confeſſed, preached, and done Miracles in his Name; and now, in token of perfect Amity and Friendſhip, were all ſate at an Holy Banquet together; and therefore that any of their Number ſhould conſent to, nay, promote ſo great a Villany, ſeemed a thing almoſt Impoſſible: And therefore we find the Apoſtles did diſpute and enquire among themſelves, and were ſo much ſurprized with wonder, that they even queſtioned the Truth of their Maſters Prediction.
Our Saviour knowing their Thoughts, and being willing to appeaſe and ſettle their Inquietudes; in this Verſe he ſeems to grant that ſuch a thing was ſcarce imaginable, that one ſo related to Chriſt, ſhould yet harbour ſuch bloudy deſigns againſt him: But yet, ſaith he, as ſtrange and as incredible as it ſeems, it will certainly come to paſs; and therefore I acquaint you with it before hand, that when it doth come to paſs, you may know that I am.
Theſe words, I am, are capable of a twofold Interpretation.
1. I am God.
2. I am the true Meſſiah.
Firſt, Theſe words, I am, may ſignifie, I am God; ſo when Moſes enquired after the Name of God, this ſhort Anſwer is returned unto him, Exod. 3.14.tell the people, to whom you go, that I am hath ſent thee. And therefore in the Song which David ſung for the Triumphant entry of the Arke this Name is recorded, Extoll ye the Lord by his Name Jah, i.e. I am; which implies and contains in it all the parts of ſucceſſive Beeing, Apoc. 1.and therefore it is rendred by God himſelf, He that is that was, and that is to come, i.e. that hath one Fixed, Entire, Immutable Beeing. Now what God by Moſes doth barely aſſert, by Iſay he doth challenge, and demonſtrate to be his due, by thoſe two Incommunicable Properties of the Deity, viz. his Power, and his Preſeience. Iſa. 41.23.And therefore when he diſpures his Right with the Heathen Idolls, Shew, ſaith he, the things that are to come hereafter, that we may know that ye are Gods. And in other places, he tells his people that ſuch and ſuch Judgements, which he had threatned, ſhould come upon them; And then, ſaith he, ye ſhall know that I am the Lord. So our Saviour here, being to take his leave of his Diſciples, and foreſeeing how ſhrewdly their Faith would be ſhaken, ſeems to tell them: You have indeed confeſſed me to be the Son of God, and therein One with God the Father; this, if you judge of me by my outward appearance, or by the vile and cruell uſage I ſhall ſhortly undergo, muſt needs appear to be a ſtrange and irreconcileable contradiction. And therefore I leave you this Prediction, that when you ſee it fulfilled, ye may believe that I am God indeed. And thus I am is to be underſtood, in thoſe words of our Saviour, where he doth expreſly aſſert his Divinity. Joh. 8.38.Before Abraham was, I am, i.e. According to my Divine Nature, by which I am from Everlaſting: Of which Nature it is that our Saviour ſpeaks to Nicodemus, None hath aſcended up into heaven, Joh. 3.13.but he that came down from heaven, even the Son of man who is in heaven, i.e. who is now there as God, though, as man, he be circumſcribed and limited to a place on Earth.
Secondly, Theſe words, I am, may be rendred, I am the Christ, or the true Meſſiah, the Saviour of the World; whoſe coming was ſo long ago foretold and propheſied of. This will appear by comparing two places of Scripture together, Acts 13.25. with Joh. 3.23. In Act. 13.25. the Apoſtle Paul, repeating the words of John Baptiſt, ſaith, As John fulfilled his Courſe, he ſaid, whom think ye that I am; I am not, which the Evangeliſt John relating, c. 3.28. makes up the ſence thus: Ye your ſelves bear me witneſs, that I ſaid I am not the Christ. Thus I am is to be underſtood in thoſe words of our Saviour to the Jews, If you do not beleeve that I am, Joh. 8.24.you ſhall dye in your ſins; i.e. If you do not believe that I am that Meſſiah who is to dye for the ſins of the World, you ſhall dye in your ſins, and take the guilt of them upon your ſelves.
And thus I take the words in this place.
From the words thus explained ariſe two Obſervations:
Doct. 1. That our Saviour is the true Meſſiah.
Doct. 2. That the way for us to be infallibly aſſured that our Saviour is the true Meſſiah, is impartially to weigh the truth of his Predictions.
Doctrine 1 The firſt Obſervation is, That our Saviour is the true Meſſiah; and this will be of eaſie diſpatch, becauſe it is the firſt known Article of our Faith. I ſhall only briefly explain it. That which in Hebrew is called Meſſiah, in Greek Chriſt, in Engliſh ſignifies Anointed: And implies the ſolemn deſignation of our Saviour by God unto that great Work of Redeeming Mankind. For as in the Old Law, all that were called out unto any eminent Employment, either in Church or State, Exod. 30.23, &c.had an Oyl of a peculiar compoſition poured out upon them, which was a ſign of their Inauguration and Inſtallment from God into their Office. Thus Saul and David were anointed to be Kings; Aaron and his Succeſſors were anointed to be Prieſts; Eliſha and ſome others were anointed to be Prophets; Pſal. 105.15.(whence is that of the Pſalmist, Touch not mine Anointed, and do my Prophets no harm, where the latter part of the Verſe doth explain the former;) ſo our Saviour, who was in a ſpiritual ſenſe to diſcharge all theſe Offices, was Anointed, i.e. filled with the Spirit of God, the gifts and graces of which were Typified by the Clearneſs and Fragrancy of Legal Oyl, Ver. 7.whence that in Pſal. 45.7. He hath anointed thee with the Oyl of gladneſs above thy Fellows, is by all the Jewiſh, as well as Chriſtian Expoſitors underſtood of the plentiful effuſion of the Holy Spirit, which was to be upon the Meſſiah; for that of him, and not of Solomon, that Pſalm was written is clear from the foregoing Verſe, where ſpeaking of the ſame Perſon, he ſaith, Ver. 6. Heb. 1.8, 9.Thy Throne, O God, is for ever and ever. And therefore by the Author of the Epiſtle to the Hebrews is rightly applied unto our Saviour; Joh. 3.34.of whom John Baptiſt gives this Teſtimony, That God gave unto him the Spirit, foreign; i.e. not in that ſtinted and limited meaſure, wherein formerly it was diſpenſed, but ſuited to the Largeneſs of an Immence Donor, and to the Capacity of an Infinite Receiver; who was God as well as Man; and by that neer Union did infuſe into his Manhood whatever is conceiveable of Power, Purity, or Perfection.
And that this is the meaning of Jeſus being the Chriſt, i.e. anointed with the Spirit, two places, amongſt many other, will clear, one is that of our Saviour in his Sermon, Luk. 4.18. wherein he applies unto himſelf that paſſage in the Prophet Iſay, The Spirit of the Lord is upon me, wherefore he hath anointed me; i. e. By putting his Spirit upon me he hath abundantly fitted me for my employment. Another place is that of the Diſciples, in their Prayer to God, Act. 4.27. where applying Davids words in the ſecond Pſalm unto our Saviour, Herod, ſay they, and Pilate, together with the people of Iſrael were gathered againſt thy holy Child Jeſus, whom thou haſt anointed; i. e. as Peter explains it in another place, Whom thou haſt anointed with the Holy Spirit and with Power; Act. 10.38.thereby enabling and qualifying him for ſo great and weighty an undertaking. And ſo much for the firſt Obſervation.
Doctrine 2 The ſecond Obſervation is this, That the way infallibly to prove that our Saviour is the true Meſſiah, is impartially to weigh the truth of his Predictions.
Before I addreſs my ſelf to the proof of this, I muſt anſwer an Objection, which many may be ready to make, viz. That this is a thing ſufficiently believed already, and therefore it will be only loſt labour to go about to prove it. To which I anſwer:
1. That the greateſt part of thoſe who call themſelves Chriſtians are not ſo indeed: For as the Apoſtle ſaies of his Theſſalonians, ſo may we ſay of moſt in our reſpective Auditories, 1 Theſ. 3.2.All have not Faith. There being, in all places, many, too many, whoſe Converſation ſhould the Apoſtle have ſeen, he would have told them, as he did the Philippians weeping, That they were enemies of the Croſs of Chriſt, for their belly was their God, and they gloried in their ſhame. Phil. 3.18, 19.For let us not deceive our ſelves, as if Viciouſneſs and Pravity of Life, could be reconciled with Sincerity and Truth of Faith; but rather let us argue with David, The wickedneſs, ſaith he, Pſal. 36.1,of the wicked, ſaith in my heart, there is no fear of God before his eyes; i.e. when I ſee the Actions of wicked men, I do as evidently perceive, that inwardly they fear not God, as if they did in expreſs terms proclaim and avouch it. So may we, without any uncharitableneſs, conclude from the Lives of moſt Chriſtians, that their hearts are full of Unbelief: For there is ſo neceſſary, ſo inſeparable a Connexion between Faith and Obedience, that they can no more be ſevered than Fire and Heat. And therefore, ſince the fruits of Unbelief are ſo apparent every where, it is our duty, not only to Preach, but to Prove Jeſus to be Chriſt, that ſo we may root out thoſe innate and ſoul-deſtroying Seeds.
2. My ſecond Anſwer to that Objection, is, That the firmeſt and beſt rooted Faith is yet capable of an Encreaſe and Progreſs. He that believeth a little, ought to believe much; and he that believeth much, may believe more; and therefore Arguments which do enforce grounds of Faith can never be unſeaſonable; for which reaſon it is, that though theſe Diſciples did believe on our Saviour, had confeſſed him, and, in token of firm affiance, did promiſe to dye with him, rather than to forſake him; yet our Saviour thought fit to fortifie and ſtrengthen them by yet more urging this new Motive, Sc. the event of his Predictions.
Having thus cleared my way to the Doctrine, and ſhewed the neceſſity of preaching it, I affirm, That the way to be infallibly aſſured, that our Saviour is the Meſſiah, is to obſerve the Event of his Precitions; Becauſe
Firſt, Reaſon 1 This is the way which our Saviour laies moſt ſtreſs upon, both here and in other places; here it was the very ſcope and deſign of his foretelling the Treachery of Judas, I tell you, ſaith he, before it comes to paſs, that when it doth come to paſs, you may believe that I am. And again, when he had told them of his own departure, Joh. 14.29.and that he would ſend the Comforter, that is, the Holy Spirit, to ſupply his room, and to make up their Joyes, he adds, And now I tell you before it come to paſs, Joh. 16.4.that when it doth come to paſs, ye might believe. Again, when he had told his Diſciples of that violent and inhumane Uſage they ſhould meet with, Theſe things, ſaith he, have I told you, that when the time ſhall come, ye may remember that I told you of them; i. e. And from thence gather a full and peremptory aſſurance of my Truth and Veracity. So in thoſe many Predictions, which we have in Mat. 24. our Saviour ſubjoyns foreign, Mar. 13.23.but you look to it, behold I have foretold you all things. So that our Saviour, ſo often urging and inſiſting upon his Propheſies, ſeems to intimate, that he was not unwilling to venture his whole Cauſe upon the force of that ſingle Argument.
Secondly, Reaſon 2 This is the way which God himſelf did long before point to, and warrant us in the Uſe of. For he foretels by Moſes, I will raiſe them up a Prophet from among their Brethren, Deut. 18.18.like unto thee, and I will put my words in his mouth, and he ſhall ſpeak unto them all that I ſhall command him. This Propheſie our Saviour hath a peculiar reſpect to throughout all this Goſpel of John, as Ch. 5.46. Had ye believed Moſes, ye would have believed me, for he wrote of me; And Chap. 6.38. I came down from heaven, not to do my own will, but the will of him that ſent me. And Chap. 7.16. My Doctrine is not mine, but his that ſent me, which he oftentimes repeats, from whence many of the people, Ver 40.who heard him, conclude, This is of a truth the Prophet; i. e. That Prophet, whoſe coming Moſes had foretold. So in that laſt Prayer which our Saviour made on earth in behalf of his Diſciples, Joh. 17.6.8.he uſeth theſe words, I have manifeſted thy Name unto the men which thou gaveſt me out of the World. For I have given unto them the words which thou gaveſt me; wherein our Saviour uſes the very expreſſions that are in the Propheſie of Moſes.
Now if any ſhould object, as the Jews did, Joh. 8.13.that our Saviour bore record of himſelf, and therefore his Record was not true: At leaſt we ought to have ſome more convincing Arguments to prove his Truth, than barely his own Teſtimony. God hath, in that Propheſie of Moſes, both made and anſwered that Objection: If, ſaith he, Deu. 18.20, 21.thou ſay in thy heart, how ſhall we know the word, or the Prediction, which the Lord hath not ſpoken? When a Prophet ſpeaketh in the name of the Lord, if the thing follow not, nor come to paſs, that is the thing which the Lord hath not ſpoken. From whence it follows by the Rule of Contraries, that if a thing be ſpoken in the name of the Lord, and doth come to paſs, it is a certain ſign that the Lord hath ſpoken it: According unto that of Jeremy, When a Prophet Prophecieth of peace, Jer. 28.9.(and ſo conſequently of any thing elſe) when the word of the Prophet ſhall come to paſs, then ſhall the Prophet be known that the Lord hath truly ſent him. So that while we are upon this way of enquiry after the truth of our Saviour, by ſeeking whether his Predictions have been fulfilled or not, we are in Gods way, and have his advice to warrant us.
Laſtly, The fulfilling of Prophecies is a much more ſure and ſatisfactory proof than the doing of Miracles. As in Natural things, an Argumentative and Rational evidence is more convincing than a ſenſible one; for the one depends upon an alterable Principle, that is, the temper of the Body, which is ſubject to many changes and miſtakes; but the other is bottomed upon an Eternal and Immutable Principle; i.e. Right Reaſon, which never varies, but, like Light, is alwaies in every place the ſame. Hence many Philoſophers have doubted whether Fire be hot, or, Snow be white in their own Nature, or not; becauſe were mans body leſs patible, or his Eye of another Figure, he would not feel that force in the one, nor diſcern that colour in the other. But none ever yet doubted, whether Three Angles in a Triangle were equal to two right; nor, whether all Lines drawn from the ſame Center unto the ſame Circumference were equal; with many ſuch like Propoſitions, becauſe they are capable of ſuch a Demonſtration as paſſeth from the Eye into the Underſtanding. So is it in ſpiritual things, thoſe who believe any thing meerly upon the Credit of Miracles, have no firm Baſis to ground upon; becauſe (in ſpite of that received diſtinction, that the devil can do Mira, but he cannot do Miracula) our Saviour tels us, that Antichriſt ſhould do great Miracles, for ſure foreign, i. e. Prodigies and Wonders, comprehend as much ſtrangeneſs in them, as the word Miracle amounts to; And in the Law God cautions his People, Deut. 13.1, 2.that if a Prophet did give a ſign or a Wonder, yet if he taught falſe Doctrine, he ſhould not be hearkned to; which plainly implies, that a falſe Prophet may do Miracles; ſo that he who relies wholly on them, is not certain but he may be deceived. Our Saviour therefore though he did many Miracles, yet he doth not bottome his plea to be the Meſſiah meerly upon them, Luk. 16. ult. Joh. 5 31.but appeals altogether unto Moſes and the Prophets; and ſo did his Apoſtles after him; and therefore the Apoſtle Peter, after he had related that he had heard a voice from heaven, 2 Pet. 1.19.whereby God owned Chriſt for his beloved Son, and commanded all to hear him, yet he concludes, that we have foreign, the Propheſies recorded in the Old Teſtament, and fulfilled by our Saviour, foreign, a more firm and ſtable foundation of Faith than that Voice: Becauſe that was a Tranſient, whereas the fulfilling of Prophecies is a ſtanding Miracle. Therefore as ſome argued about John Baptiſt, Joh 10.41.John, ſay they, did no miracle, but all things that John ſpake of this man were true; whereupon many believed on our Saviour; So now, upon ſuppoſition that Miracles were ceaſed, (which I will never grant ſo long as I ſee daily ſupernatural effects of the Word in working Converſion, which when I was laſt here I did demonſtrate to be as great a Miracle, as the raiſing of Chriſt from the dead, and the Apoſtle Paul doth every where cite that, as the greateſt which ever God did) but if Miracles were ceaſed, yet if we find that all things which our Saviour ſaid are true: That what he foretold ſhould come to paſs, is come to paſs, then have we an undoubted Evidence that he was the True Meſsiah, and therefore to be believed and truſted in.
The Uſe I make of this, Uſe 1 is to exhort all perſons, that they will take this method, which our Saviour hath preſcribed, and by comparing his Predictions with their Events, aſcertain themſelves that they have not followed, 2 Pet. 1.16.as the Apoſtle Peter ſpeaks, foreign, Artificially deviſed and well plotted Fables; but that they may ſay with Paul, 2 Tim. 1.12. Joh. 6.14.We know whom we have believed; we have ſearched and tried, and we find that this is indeed that Prophet which ſhould come into the World. And this ſcrutiny I earneſtly recommend eſpecially to two ſorts of Perſons.
1. To Preachers of the Gospel; how unfit they are to convert others (which is the only duty and end of Preaching) who are not yet converted themſelves I need not mention. And therefore it ought to be preſumed of every Gospel Minister, that he himſelf is abundantly ſatisfied with the truth of what he delivers; and that he beſpeaks his Hearers, in Davids words, Come unto me, Pſal. 66.16.all ye that are yet in your doubts, and I will tell you what God hath done for my ſoul; i.e. What means God hath uſed to free me from the ſame unbelief which is natural to all. Such an one, who is thus furniſhed, muſt not only barely Preach, but he muſt Prove: He muſt not only Inſtruct, but he muſt Convince Gainſayers, and leave the Unbeliever without excuſe, that he may have no retreat to defend his Diſobedience, but meerly his Obſtinacy. Act. 9.20.Thus did the Apoſtle Paul, who as ſoon as ever he was converted, went and preached Jeſus in their Synagogues, that he is the Son of God; And again, Ver. 22.ſaies the Text, The more they raged, the more confident he grew, foreign, Arguing or ſtrongly proving that Jeſus is the very Chriſt. Act. 28 23.And thus he dealt with thoſe who came to him at Rome, He expounded unto them the Kingdom of God, foreign, Teſtifying, or vehemently urging (as the word ſignifies, Act. 20.21.) and perſwading the things of Jeſus from morning untill evening out of the Law and the Prophets. Thus likewiſe Apollos, he taught the things of the Lord, Act. 18.25.foreign, with great exactneſs; and foreign, He convinced the Jews with great earnestneſs, Ver. …8.proving publikely that Jeſus was the Christ. Theſe ought to be our Patterns, and it is, without doubt, one Reaſon, why the Goſpel makes ſo ſlow a progreſs, becauſe we do not begin at the Foundation— We take no Notice, that that which mens hearts moſt riſe up againſt, is againſt Jeſus being the Chriſt, and therefore here we ſhould aime our Battery, where the Enemy of our ſouls is moſt deeply entrenched. For our Obedience to the Commands of Chriſt cannot riſe higher than our belief of the truth of Chriſt; and according as this perſwaſion is more or leſs wrought in the hearts of men, ſo will their practice be. Therefore as in Practice, Faith muſt precede Repentance, ſo in Preaching, the Doctrine of Faith muſt precede the Doctrine of Repentance: Or elſe we build without a Foundation, 1 Cor. 3.11.and throw about our Hay and Stubble, our own Idle Fancies, which will never reach, much leſs pierce the Conſcience: for all the while the heart is unconvinced it is unconverted. Now to convince others, there cannot be a better way than that which Paul conſtantly uſed, to relate the manner, and to enforce the mediums by which we were convinced our ſelves.
2. I recommend this to Unbelievers, becauſe all the while they are ſo they lie under the danger of many ſad and dreadful Predictions. Deut. 18.19.He that hears not the Prophet, ſaith God by Moſes, I will require it of him. And I fear the greateſt Unbeliever of us all would at that time, upon ſuch a Summons, be utterly unprovided of an Anſwer. Joh. 3.36.He that believes not the Son, ſaith our Saviour, ſhall not ſee life, but the wrath of God abideth on him; i.e. He ſhall bear his own burden, and ſhift for himſelf as well as he can, when he is to grapple with Eternal Vengeance, ſince there is nothing interpoſed to fence and to keep off that ſtroke; For me, ſaies Chriſt, who am ready to do it, 2 Theſ. 1.8.he ſcornfully rejects and refuſes. Hereafter, ſaith the Apoſtle Paul, Chriſt will appear in flaming fire, to take vengeance of them who know not God, and who obey not the Goſpel of his Son. I know very well that theſe will be derided by the Unbeliever, but if it ſhall appear, that other things every whit as incredible (nay, more incredible, ſince men naturally have ſome apprehenſions of future puniſhment) have been foretold by our Saviour, and are already fulfilled; If this, I ſay, can be proved, then I hope the Unbeliever will be perſwaded to ſhaked out that devill which doth blind and poſſeſs him; and ſpeedily alter his opinion, before his Caſe be deſperate, and he find by experience, that all theſe things were ſad Truths, though his Luſt, and not his Reaſon, would not ſuffer him to hear them.
To direct you in this Enquiry, take notice of, and weigh eſpecially theſe three Predictions of our Saviour, becauſe we are all living witneſſes of the truth and fulfilling of them.
I. Concerning the preaching and ſpreading of the Goſpel.
II. Concerning the Deſtruction of Jeruſalem, and diſperſion of the Jews.
III. Concerning the coming and ſeduction of Antichrist.
The firſt remarkable Prediction is, Predict. 1 concerning the Preaching and ſpreading of the Goſpel. There are two places wherein our Saviour propheſies that his Goſpel ſhould be preached all over the World. One is in defence of the woman, who poured a coſtly ointment upon his Head, Where ever, ſaith he, this Goſpel ſhall be preached, Mat. 26.13.foreign, In the whole world, there what this woman hath done ſhall be ſpoken for a memorial of her. Another place is in expreſs terms, ſpeaking of the deſtruction of Jeruſalem: And, ſaith he, Mat. 24.14.this Goſpel of the Kingdom ſhall be preached, foreign, in the whole inhabited world, for a Teſtimony unto all the Gentiles, and then ſhall the end, i. e. of Jeruſalem, come. For the underſtanding of which Propheſie we muſt take notice of
1. The thing which was preached. It is called the Goſpel of the Kingdom; and what that is our Saviour explaines in his laſt words to his Diſciples when he ſent them to preach it: Thus it is written, Luk. 24.46, 47. Act. 13.38, 39. 1 Cor. 15.1, 3.and thus it behoved the Meſſiah to dye, and to riſe again the third day; and that in his Name ſhould be preached Repentance and Remiſſion of ſins unto all the Gentiles, beginning from Jeruſalem. So that it was a Doctrine very incredible, it being, as the Apoſtle obſerves, 1 Cor. 1.23.unto the Jews a ſtumbling block, (that he ſhould ſave others who did not ſave himſelf) and to the Greeks Fooliſhneſs; who could by no means endure to hear of a Reſurrection, as we find by Pauls entertainment at Athens, as ſoon as ever he mentioned it, foreign, Act. 17.31, 32.they mocked and ſlighted him. So that there was little hopes of the Goſpels prevailing by any Quallifications or Innate Diſpoſitions that were in mens minds to receive it.
2. The ſecond thing conſiderable in this Propheſie is, the time when it ſhould begin, viz. after our Saviours death. Had our Saviour ſent his Apoſtles to preach this Goſpel in his life-time, the Reputation of his Miracles, and the unexampled Holineſs of his Perſon, might have given ſome credit and countenance to this Doctrine, and have facilitated its entrance; but to ſtay ſo long, till he himſelf was ſo ſhamefully put to death, and while the Fact was yet freſh in memory, then to ſend his Diſciples forth; this ſeems, to the Eye of Reaſon, a Time very unſeaſonable. Yet, to ſhew how ill Judges we are of Divine Proceedings, and, how infinitely beyond our ſhallow capacities Gods deſigns are ordered, this was the time which our Saviour both choſe and foretold: When, Joh. 8.28.ſaith he, ye have lift up the Son of man, then ſhall ye know that I am; And again, When I am lift up from the Earth, I will draw all men unto me; Joh. 12.32.i. e. When you have executed the utmoſt of your malice againſt me, in nailing me up to the Croſs, then ſhall I manifeſt, what you do not now believe, that I am the true Meſſiah, by drawing and gathering Followers unto me; whereupon he compares his Death to the falling of Grain into the Earth, Ver. 24.which doth not hear forth fruit untill it dye; intimating, that what courſe they took to extinguiſh and hinder his Doctrine he would order for its Advantage and Encreaſe. And yet in humane probability this was not a proper time to preach up the Meſſiah, when, with the utmoſt of virulency and ſcorn, he was ſo newly crucified.
3. Conſider the manner of propagating this Goſpel, foreign, it ſhall be preached; he allowed his followers none but ſpiritual Weapons; and ſent them to ſubdue a gainſaying, reſiſting, contradicting world: being armed only with Preaching, and with Patience; and therefore what is here called, The Goſpel of the Kingdom, Apoc. 3.10. Apoc. 1.9.our Saviour calls in the Revelation, The word of my Patience; and John joyns the Kingdom and the Patience of Jeſus Chriſt together; as ſignifying the ſame thing. And yet this, how improbable ſoever it ſeems, it then was, now is, and ever will be the way wherein Chriſts Kingdom, i. e. his Goſpel, is to thrive and proſper in: And whoever uſes any other Force, but the Force of Reaſon; or any other Art, but the Art of ſound Perſwaſion to gain others, he ſtrives to ſet up Chriſt the wrong way; and makes our Saviours Kingdom to be that, which at his death he denied it to be; viz. Joh. 18 37.A Kingdom of this World; againſt which I have elſewhere ſpoken * Sain ſhip no ground of Soveraignty..
Laſtly, Conſider the great Progreſs which the Goſpel made, together with the ſhort time wherein it was to make it: For a Doctrine ſo ſtrange in it ſelf, & ſo little advantaged by Humane Power, one would have thought, that an Age would have been little enough to ſettle it in any one Country; but that, in the ſpace of forty years, it ſhould be carried throughout the World; and in every place where it came, gather a conſiderable number of Proſelytes; this exceeds every thing, but our utmoſt wonder. And that the Goſpel was thus ſpread, even before the Deſtruction of Jeruſalem (which was the time allotted for it) we have the Teſtimony of the Apoſtle Paul, Rom. 10.18.who asking this queſtion concerning the unbelieving Jews: Have they not heard? i. e. Can they lay the blame of their unbelief upon their not having heard? Verily, ſaies he, their ſound is gone out into all the Earth, and their words into the ends of all the habitable World. Wherin he applies the words of David, concerning the Sun, unto the Goſpel; which by the publike preaching of it, was then become like the Sun, in diffuſive Heat, Col. 1.5, 6. v. 23.and Univerſality of Influence. Again, in his Epiſtle to the Coloſſians, he minds them of the Ho…e which was laid up for them in Heaven, whereof they had heard before in the word of the Goſpel of Truth: Which, ſaith he, is come unto you, as it is in all the world, and bringeth forth fruit, as alſo it doth among you. The ſame is yet more plain from the Epiſtles of the Apoſtles, from whence it appears, that among all the Jews, not only in Judea, but throughout the world, in all Greece, in Rome, in Aſia, &c. there were Churches of conſiderable numbers gathered to the Faith of Chriſt, and that according to our Saviours Prophecy, before Ieruſalem was deſtroyed. To which I might add the Teſtimony of Ioſephus, Suetonius, Tacitus, and other forraign Writers, but the cauſe needs them not.
So that put all this together, a Doctrine concerning Salvation by a crucified Chriſt, and therein contradictory to all Humane comprehenſion. 2. A Doctrine enjoyning all poſſible ſtrictneſs and ſeverity of life, and therein little grateful or pleaſant to Humane Deſires. 3. A Doctrine excluding all force and violence, and leaving its Followers at perfect liberty, whether they would ſubmit to it or not, and therein quite contrary to worldly Arts and politick Contrivances. 4. A Doctrine, by which nothing was to be gained, but only Heaven, nothing being more certain from an enraged, becauſe unbelieving world, than the ſame calamity which befell the Author; and therein a Doctrine dangerous in Profeſſion, as difficult in Practice. And yet in ſpite of all theſe diſadvantages that it ſhould run through the World, and have Trophies and Monuments of Victory, i.e. Churches behind it, in fewer years than ſome have taken barely to ſurvey and travel it; This ſhews that the Power which conducted it was as great as the Preſcience which foreſaw and foretold it; that is, that they were both, Supernatural; both, Divine.
Uſe. I cannot paſs over the fulfilling of this Prediction, without obſerving that they ſeem not at all to underſtand the Power and Spirit of the Goſpel, who ſeek for ſecular Arts to uphold and ſupport it. That Doctrine, which, when the World was prejudiced and Armed againſt it, did conquer and triumph over it, needs not any encouragement from earthly motives. It is ſtill the Arm of God to Salvation, and needs not the Arm of Fleſh to back it. All the while the Christians were a divided Body from the Men of the world, Phil. 2.15.they ſhone like Stars in the midſt of Darkneſs; and thoſe who came not in to them, confeſſed it was for want of Courage, and not for want of Conviction. But as ſoon as ever God ſuffered the World to come into the Church, and that Religion grew the way to Preferment: preſently what it got in power, it loſt in purity; and quickly was diſpirited, and worn out by that, which can act a part much better, and that is, Hypocriſie. To wiſh that Religion may again thus thrive and proſper, is to pray that it may be undone: For our Religion was not calculated for any thing, but to ſave our ſouls; and where ever ſound convincing Preaching is protected, there is Religion ſufficiently countenanced. Iſa. 49.23.For that Propheſie, Kings ſhall be thy nurſing Fathers, and Queens thy nurſing Mothers, doth not ſignifie any Authoritative or Imperious enjoyning even of the true Religion, but an Humble and Reverential ſubmiſſion to it, as it follows in the next words, They ſhall bow down to thee with their face toward the Earth, and lick up the duſt of thy feet, and thou ſhalt know that I am the Lord. Let Chriſtian Magiſtrates do but that part of their Duty, which is to puniſh Vice and Immorality; and where the Goſpel is planted, God will effect the ends of that without any farther aſſiſtance.
The ſecond Prediction of our Saviour is, Predict. 2.concerning the deſtruction of Ieruſalem, and the disperſion of the Iews: which is at large deſcribed by three of the Evangeliſts in their Chapters preceding our Saviours Paſſion. And though the preſent poſture and ſtate of the Iews, is a ſufficient Comment upon thoſe Chapters, and may ſeem to prevent any Enlargement, yet to make the Truth more apparant and forcible, I ſhall inſiſt upon two or three particulars.
1. That the City, and particularly the Temple ſhould be laid even with the ground; concerning the City we have this Prediction in Luke, Luk. 19.42.that when our Saviour ſaw the City, he wept over it, for the daies ſhall come, ſaith he, that the Enemies ſhall caſt a trench about thee, and ſhall lay thee even with the ground, and thy Children within thee, and they ſhall not leave in thee one ſtone upon another. Concerning the ruine of the Temple, Mat. 24.2.in Matthew we read, that when the Diſciples came to ſhew our Saviour the buildings of the Temple, which, according to the deſcription of Ioſephus, for the State, Magnificence and ſtrength of them, were the goodlieſt buildings in the World; our Saviour replies to them: See ye not all theſe things? Verily I ſay unto you, there ſhall not be left here one ſtone upon another, which ſhall not be thrown down. And accordingly Joſephus tells us, Lib. 6 7. foreign.that the firſt thing which was burnt down to the ground, and that utterly againſt the will of Titus, was the Temple, upon that very month and day, as he obſerves, wherein it was formerly burnt by Nebuchadnezzar. And concerning the City, foreign, ſaith he, foreign, i. e. Destroying the reſt of the City, and digging down the Walls, Titus left only two Towers ſtanding to be monuments of the Romane Proweſs. And that that Propheſie might to a ſcruple be fulfilled, our Hiſtorians tell us, Socrates, lib. 3. c. 20.that in the Emperour Julians time, when the Jews upon his entreaty went to rebuild their Temple, that they might offer ſacrifice again, an Earthquake in the night tore up the very Foundations of it, and made them leave off their Enterprize.
2. The ſecond particular is, the terrible ſlaughter of moſt of them, and the utter diſperſion and captivity of the reſt. When ye ſhall ſee, Luk. 21.20, 24.ſaith our Saviour, Jeruſalem compaſſed about with Armies, (which explaines that, that in Daniel and Matthew is called, The abomination of deſolation; i. e. the abominable deſtroying Army of the Romans) then know that the deſolation thereof is nigh. For theſe are the daies of vengeance. And they ſhall fall by the edge of the Sword, and ſhall be led away captive into all Nations. Lib. 6. c. 17.Which ſlaughter the Hiſtorian relates, foreign, ſaith he, foreign, i. e. The number of the ſlain exceeds all Humane or Divine Vengeance; which though it be Hyperbolically ſpoken, yet he reckons up a Million and ten Thouſand, which were killed in that year of the Siege; a number great, enough to juſtifie his Paſſion, at leaſt abundantly ſufficient to verifie our Saviours Predictions; and for the other part of the Propheſie, namely, their Captivity, this was partly fulfilled by Titus, who carried away and ſold near an hundred thouſand Priſoners; but more particularly by Adrian, in whoſe time the Jews rebelling, under the conduct of an Impoſtor, who called himſelf Barcocheb, or the Son of the Star, they were then moſt miſerably ſlaughtered, and an Edict made by the Emperour, that the whole Nation ſhould be baniſhed, that, ſaith my Author, none of them, Euſeb. l. 4.6.foreign, not ſo much as at a diſtance, might ſee their Native Country. Then which a more cruel and barbarous, as well as unpolitick Law, I think was never made; to diſpoſſeſs a whole Nation at a time, without diſtinction of Innocent and Criminal, or any Proviſion to guard thoſe Frontiers. But the more harſh and extraordinary the proceeding was againſt them, the more clearly doth our Saviours Truth ſhine forth, who had foretold that this ſhould befall them.
Laſtly, The laſt and greateſt evill that was propheſied of them, That the Kingdom of God ſhould be taken from them; Mat. 21.43.Thus our Saviour, The Kingdom of God ſhall be taken from you, and given to a People that bring forth the Fruits of it. This I call their greateſt evil: for if when the Arke was taken, which was but a ſign of Gods preſence, 1 Sam. 4.21.Elie's daughter called her child, Ichabod, ſaying, the glory is departed from Iſrael; How much more may we call that Nation now Ichabod, for the Goſpel is departed from them; there is among them no Viſion, Pſal 74.9.nor in the Pſalmiſts words, none that knows how long? Nay, as if they had loſt their Reaſon, with their Religion, they are ſo miſerably blinded, and given up to ſuch ridiculous follies, as we cannot but both pity and ſmile at them. Adv. Celſ. l. 2. p. 60.Origen ſaid of them long ſince, interpreting this Propheſie of our Saviour, This, ſaith he, we may now ſee verified, for all that is among the Jews, is only foreign, Tales and Trifles, for they have not the light of Scripture-knowledge. Adv. Jud. c. 13.And Tertullian, Now, ſaith he, they have left the Fountain, they have hewed to themſelves broken Ciſterns, i. e. Synagogues among the Gentiles where they are ſcattered, in which the Holy Spirit doth not recide, which alone is the true Temple. And in this condition they now are fit objects only for our Prayers and Compaſſion; and I wiſh that all Unbelievers would lay it to heart, that to ſlight the Goſpel is not a ſin that will be expiated with a little Vengeance: For I ſhall be bold to ſay, that it was not the killing of our Saviour, though a murder of a moſt execrable compoſition (for that our Saviour prayed might be forgiven them, Luk. 23.34.who, we are ſure was heard in whatever he requeſted) which brought down all that ſtorm of wrath upon them; but their peremptory and obſtinate Neglect of offered Mercy after it. This ſhall come upon them, Luk. 21.44.ſaith our Saviour, becauſe they have not known the time of their Viſitation, i. e. they would not lay hold upon mercy while it might be had. And therefore our Saviour graciouſly paſſing by all offences, after his Paſſion, ſends his Diſciples firſt to them, and bids them begin at Jeruſalem, and ſhewed how ready he was to pardon all, by his acceptance of ſome, and waiting long for the reſt. It was neceſſary, ſaith the Apoſtle Paul, Act. 13.46.that the Goſpel ſhould firſt be preached to you; but ſeeing you put it from you, and judge your ſelves unworthy of eternal life, i.e. think your ſelves too good to ſtoop unto Gods method of ſaving you, loe we turn to the Gentiles. And when their malice ſtopped not there, but what they refuſed themſelves they envied unto others; Who, as the ſame Apoſtle obſerves, 1 Theſ. 2.15, 16.killed the Lord Jeſus, and their own Prophets; and likewiſe perſecuted us, forbidding us to ſpeak unto the Gentiles that they might be ſaved; then God could hold no longer, but gave the reins to his Juſtice, and now, ſaith he, the wrath is come upon them to the uttermoſt. So then, that I may conclude this Prediction with the Apoſtles exhortation, They were broke off by Unbeliefe, and we ſtand by Faith, Rom. 11.20.let us not be high-minded, but fear; For if God ſpared not the Natural branches, much leſs will he ſpare us; And as Gods ſeverity to them ſets off his mercy to us, ſo the Concluſion is infallible, that unleſs we continue in that mercy, we ſhall likewiſe be cut off. What was their Fate muſt needs be ours, if we conſent to, and approve their ſin; as all the while we continue in, or fall back into unbelief, we own and defend that Crime of the Jews, and publikely proclaime that Jeſus was not the Meſſiah, but that he was juſtly put to death; and this is it which makes Infidelity a ſin of ſo deep a dye, in that it doth foreign, Undervalue and diſeſteem the blood of the Covenant; Heb. 10.29.and conceives, that it was ſhed by Chriſt not for the Remiſſion of our ſins, but for the Expiation of his own. He then that dares not ſay, that Jeſus was juſtly put to death, let him forthwith believe that he was the Chriſt, i.e. the Eternal Son of God; for, for the defence, and in the maintenance of that Aſſertion he died.
And ſo much for the Second Prediction.
The third and laſt Prediction of our Saviour, Predict. 3.which I ſhall inſiſt upon, is concerning the coming and ſeduction of Antichriſt: The words of the Prediction are, Then, if any ſay unto you, Mat. 24 23, 24.loe here is Chriſt, or loe there, believe them not: For there ſhall ariſe Falſe Chriſts, and Falſe Prophets, and ſhall ſhew great Signs and Wonders, inſomuch as they ſhall deceive, if it were poſſible, the very Elect. In which Prediction there are theſe things conſiderable:
1. The Title which our Saviour gives to Antichrist: he ſpeaks of him in the plural Number, Falſe Chriſts, and Falſe Prophets; implying, that there ſhould not be one ſingle Perſon, but a Corbination and Conſpiracy of Deceivers. And though the Apoſtle Paul, 2 Theſ. 2.3.ſpeaking of Antichriſt, calls him, The Man of ſin, and foreign, that lawleſs one. And John calls him by a ſingle name, foreign, The Antichriſt; yet I ſuppoſe that can be no more underſtood of one man, than the word Satan of one Devil; for in thoſe words of our Saviour, Mar. 3.23.How can Satan caſt out Satan? And, If Satan riſe up againſt himſelf and be divided, he cannot ſtand; Satan ſignifies the whole Commonwealth, if I may ſo call it, or Regiment of evill ſpirits, under ſome one Chief, Luk. 11.15.called in Scripture, Beelzebub: Or as the Apoſtle Paul, in thoſe words, For even as the Body is one and hath many members, 1 Cor. 12, 12.but all thoſe members of that one body, though they be many, make up but one body: even ſo is Chriſt; where the Apoſtle called the whole Church, as it contains both Head and Members, by the name of Chriſt. So is Antichriſt, a collective body of many Falſe Chriſts and Falſe Prophets, united under ſome one head, for the better managing and carrying on their deſigns; order being ſo neceſſary, that, as our Saviour obſerves, Hell it ſelf, which is otherwiſe a place of Confuſion, cannot for the preſent ſubſiſt without it. But there is a twofold Order, an Order by force and conſtraint, and that is the Order of Hell and of Antichriſt; and there is an Order by Conſent, and that is the Order of Heaven and of Chriſt.
2. The ſecond thing obſervable in this Prophecy, is the way wherein Antichriſt ſhould diſcover himſelf, viz. by being a Falſe Prophet, ſo v. 11. Many falſe Prophets ſhall ariſe, and ſhall deceive many: So that a Falſe Chriſt and a Falſe Prophet is the ſame thing; the latter word being explicatory of the former. And this name of Falſe Prophet is aſcribed to Antichriſt by the Apoſtle John both in his Epiſtle, 1 Joh. 4.1, 2. Apoc. 19.20. 2 Pet. 2.1.and Revelation. It ſignifies in Engliſh a Falſe Teacher, and ſo Peter expreſly mentions: There were, ſaith he, Falſe Prophets among the People, ſo there ſhall be falſe Teachers among you, who ſhall privily bring in damnable Hereſies, even denying the Lord that bought them. In which words the Apoſtle cannot mean, that they ſhould deny the Perſon of our Saviour, (for then we could not have had any ſufficient foreign to diſtinguiſh Antichriſt by, ſince the whole Jewiſh Nation, and almoſt all the Gentiles, both then did, and ſtill do they deny him;) but as among the Jews, thoſe who were Falſe Prophets, pretended highly to honour God, but yet taught lies in his Name, and ſecretly withdrew men from his ſervice: So ſhould theſe Falſe Chriſts and Falſe Prophets cry up Chriſt in words (for, ſaith our Saviour, Mat. 24.5.they ſhall come in my Name, and he tells us that at the laſt day ſome ſhall plead for themſelves, Have we not propheſied in thy Name?) Mat. 7.22.But yet both in their Doctrine and Practice they ſhould directly oppoſe him; and ſet up a Religion, which ſhould have nothing in it of Chriſtian, but the Name.
To find out what kind of Doctrine it would be that Antichrist ſhould preach; and what kind of Practice he ſhould follow; the beſt way will be to look in Scripture, what it was that our Saviour and his Apoſtles did moſt inveigh againſt; for thoſe very things Antichriſt would ſet up and defend.
1. In Doctrine, you will find theſe three Opinions principally condemne….
Firſt, Juſtification by works; which the Apoſtle Paul ſpends almoſt two Epiſtles in confuring; The ſum of what he ſaies, is contained in this Poſition: We know, ſaith he, Gal. 2.16.that a man is not juſtified by the works of the Law, but only by the Faith of Jeſus Chriſt; and we have believed in Chriſt Jeſus, that we might be juſtified by the Faith of Chriſt, and not by the works of the Law; for by the works of the Law no Fleſh can be juſtified. And whereas many captious men were apt to aſperſe this Doctrine, as if it did open a way to looſeneſs of life, the Apoſtle proves by his own example, Rom. 6.1, 2.that if rightly underſtood, it had a quite contrary effect; ſince nothing can more effectually kill ſin, than to behold it as killing Chriſt; from thence he concludes, foreign, I aboliſh, Ver. 21.or diſanul not the Grace of Gode for if Righteouſneſs be by the Law, (i. e. can be attained by the obſervance of the Law) then did Chriſt die in vain; for what men might have got, without any ſatisfaction made in their behalf, that Chriſt needed not have died to purchaſe: And therefore he urges again, foreign, Ye are brought to nought from Christ, Gal. 5.4.i.e. Chriſt is become vain to you, if you are juſtified by the Law, ye are fallen from Grace; i.e. Ye do declare ye have no need of Grace or free Pardon, becauſe you appeal to the ſentence of that Law, from the rigour of which nothing but Chriſts Death could free you. So that Juſtification by Works, as evacuating the Death of Chriſt, and rendring mens Salvation as hazardous, and uncertain, nay, Impoſſible as before our Saviours coming, is a Doctrine perſectly Antichriſtian.
Secondly, The ſecond Doctrine recorded to us for Antichriſtian, is the Mediation of Angels; this it ſeems, under the colour that it was too bold and preſumptuous a thing for frail Man, to addreſs himſelf immediatly unto God; ſome falſe Teachers at Coloſſe did adviſe them firſt to pray unto the Angels, and make uſe of their Mediation to be the Internuncii and carriers of their Requeſts. This, how ſeemingly holy and modeſt ſoever the pretence were, the Apoſtle ſharply rebukes, Col. 2.18, 19.foreign, ſaith he, foreign, let no man Lord it over you (or, deprive you of the Prize,) foreign, being ſelf-willed, or wilful in humility, and worſhip of Angels, foreign, Thruſting or climbing into things that he hath not ſeen; being raſhly puffed up by the understanding of his Fleſh; and not holding the head; where there are three Reaſons given againſt that Opinion: Firſt, that it was not Humility, as they pretended, but a wilful, ſtubborn, and fleſhly Pride which occaſioned that conceit; they preſuming to be wiſe above what was written. Secondly, That they raſhly and without warrant entred into things, which as they had not ſeen, ſo neither ought they to have medled with. Thirdly, And chiefly, that this Doctrine did detract from Chriſt, and leſſen the ſufficiency of his Mediation, 1 Tim 2.5.who is the only Mediator between God and Men; and therefore that Doctrine, which brought in Angels as Partners with Chriſt, in that Incommunicable Prerogative, was Antichriſtian.
Thirdly, The third and laſt Doctrine which I find inſiſted upon as Antichriſtian, is the abridging of Chriſtian Liberty; by obtruding upon the conſcience of weaker Brethren, the obſervance of things either Unneceſſary, or elſe very Inconvenient; ſuch were the obſervation of Daies and Months, and Times and Years, i. e. the old Legal Feſtivals, or ſome others like them, by way of Analogy, among the Galatians; Gal. 4 9. Col. 2.16.which the Apoſtle ſharply reproves; firſt, calling them Weak and beggarly Elements or Rudiments, not fit to be alwaies pored upon by Chriſtians of any growth or ſtature; and then tells them, that he fears he had loſt his time and pains among them; for he preached up Liberty, Gal. 5.1.at another Rate, which they were not to ſlight and undervalue, it being a part of our Saviours purchaſe. So when ſome, Col. 2.21.among the Coloſſians, began to preach up and preſcribe an uncommanded ſtrictneſs and ſingularity of Life, in thoſe words, Touch not, taſte not, handle not, laying a great ſtreſs of Piery in outward Abſtinence; he blames them, foreign, Why are ye loaded and burdened with theſe new Rites and Ordinances? which are after the Doctrine and Commandments of Men; and therefore, as they ought not to be enjoyned, ſo need they not to be any farther practiſed by you than ſuits with your own Convenience. Nay, in his Epiſtle to Timothy to command Abſtinence from Meats, 1 Tim. 4 1.and to forbid Marriage; though he himſelf, and common experience tells us, that foreign, i.e. it is much more convenient to be free, than bound in Wedlock, yet he calls that Doctrine, the Doctrine of Devils, and therefore I need not ſcruple to call it Antichriſtian.
Beſides theſe three, I do not remember that in the New Teſtament I find any Tenet branded as Antichriſtian; for though there are many other things, as Free-will, Merit, Worſhip of Images, Not ſanctifying of the Lords day, or one day in ſeven; and the like, which are ſeverely condemned as Falſe and Impious; yet I call that only Antichriſtian which directly oppoſes Chriſt in ſome of his Offices, or in his Purchaſe and Acquiſition for believers.
And ſo much for that which was to be the Doctrine of Antichriſt.
2. The Practice of Antichriſt is recorded to diſcover it ſelf in theſe three things:
Firſt, Pride, whereby he oppoſes our Saviours Humility and ſelf-denial. For thus our Saviours ſtinting that Ambitious ſtrife of his Diſciples, concerning who ſhould be greateſt: The Rulers of the Heathen, ſaith he, do exerciſe Lordſhip over them; Mat. 20 25.but it ſhall not be ſo among you; but he that will be foreign, affect the Primacy amongſt you, let him be ſervant of all; and to enforce this, our Saviour urges his own Example, Even, ſaith he, as the Son of man came not to be miniſtred unto, but to minister. And as for Power, ſo for Titles of Honour; our Saviour forbiding his Diſciples, to imitate the practiſe of the Phariſees, who were puffed up and ſwelled with thoſe Airy and Empty names of Honour amongſt men. Be not ye, ſaith he, called Doctor, or Maſter, or Father, or Teacher, i. e. Mat. 23.8.Affect not to be ſo called, for you have one Teacher, which is Christ: Ye have one Father which is in Heaven; but all ye are Brethren. And therefore take heed leſt by taking upon you ſuch glorious ſtiles, you forget that Equality which ſhould be amongſt brethren. Thus Chriſt. But Antichrist thinks no Power too great, no Name too good for him: 2 Theſ 2.4.And therefore the Apoſtle Paul gives this Character of him that he is one who oppoſeth himſelf (i.e. againſt Christ) and exalts himſelf above all that is called God, or foreign, (which word I take to ſignifie the Emperial ſtile, Act. 25.21.for the Emperour in Latine was called Augustus, in Greek foreign, and then it ſignifies, that Antichriſt ſhould advance himſelf above all Princes and Emperours) So that he ſhall ſit as a God, in the Temple of God, ſhewing himſelf that he is God; i. e. aſſuming unto himſelf the exerciſe of Divine Power and Honour, as if he were a God on Earth; which whoever doth muſt needs in that be Antichrist, i. e. oppoſe the Humility both practiſed and preſcribed by Chriſt.
Secondly, The ſecond thing, wherein the Practice of Antichriſt was to diſcover it ſelf, is Pompe, as it is oppoſed to Chriſtian Poverty. I know very well that Poverty and Riches are res mediae, that in themſelves neither ſtate doth make us more or leſs accepted to God: But yet ſuch hath been and is the Fate of true Religion, that Riches, moſt commonly, are the Portion of the men of this world, out of which Chriſtianity calls its followers but Diſgraces, Loſſes, and Poverty are moſt uſually the Attendants on ſtrictneſs and Holineſs: Thus our Saviour affirms the condition of Beaſts of the Earth, and Birds of the Heaven, to be, in outward reſpects, much better than his, Mat. 8.20.For the one, ſaith he, have holes, the other have neſts, but the Son of man hath not where to lay his head: And thereupon cals his Followers to leave every thing, Luk. 14.26, &c.i.e. to be in a readineſs to hazard all rather than to quit their profeſſion, or elſe they were not fit to be his Diſciples. But Antichrist, quite contrary, propoſes worldly wealth, and Temporal Rewards unto his Followers; and ſeeks to reconcile Piety and Preferment, i. e. ſelf-denial with that which doth directly contradict it. For which reaſon, I ſuppoſe, it is, that the Apoſtle John, 1 Joh. 2.16.having premiſed that the Love of the World was Enmity unto God; for, whatever is in the World, the deſire of the Fleſh, (i. e. Pleaſure;) the deſire of the Eyes, (i. e. Riches;) and the pride of Life, Ver. 18.(i. e. outward State and Magnificence,) they are not of God, but of the World. To which he immediately ſubjoyns, Little children, it is the laſt hour, and as you have heard, that Antichriſt ſhall come, ſo now there are many Antichriſts: Plainly intimating, that there were ſome, who, by immerſing themſelves in the Delights and Exceſſes of the World, did abundantly diſcover their Antichriſtian temper. And accordingly in the Revelation, Apoc. 12.that Woman, which figured the true Church, as ſo on as ever ſhe had brought forth, i. e. received and embraced the Faith of Chriſt, ſhe is ſaid to flee into the Wilderneſs, where ſhe was to abide for a long time in a diſconſolate and afflicted condition; where it is obſervable, that the time, viz. of 1260. daies, which is allotted unto the womans abode in the Wilderneſs, is the very ſame time, in which the Witneſſes were to Prophecy, foreign, being arrayed with ſackcloath; Apoc. 11.3.to ſhew their indigent and needy ſtate, as likewiſe the Temple, or true worſhippers of God, was ſo long to be trampled under food, which likewiſe is the time limited for Antichriſts Reign and Perſecution. Thus the true Church, like Chriſt her Head, finds no peace on Earth, but is fain to ſeek ſhelter in a Wilderneſs. But that woman, which is the Embleme of the Falſe Church, Rev. 17 3.is repreſented to ſit in goodly Array upon a ſcarlet-coloured Beaſt: And the woman was cloathed with Purple and Scarlet, and adorned with Gold, and precious Stones, and Pearls; i. e. Tricked up and ſet out with the utmoſt circumſtances of outward Glory and Magnificence, by which ſhe doth allure and entice her Followers; making her Religion as pompous, Theatricall, and ſpecious as may be, that ſo it might be taking. But we have not ſo learned Chriſt, who was himſelf poor, and his Doctrine ſtrict and ſevere; ſo that to take off from the end of Religion, which is to withdraw men from Earth, that they may mind Heaven; and to change the Spirit and Purity of Worſhip into the ſplendour and pompe of Service, this is not of Chriſt, therefore it is Antichriſtian.
Thirdly, The third and laſt thing in the practice of Ancichriſt, by which he may be deſcried is Perſecution of all that diſſent from him, though never ſo holy or Religious otherwiſe; which is an infallible Note of Antichriſt, as being directly contrary to the Meekneſs, Mercy, and Moderation of our Saviour. For when the Diſciples deſired that they might call down for Fire from Heaven, to puniſh thoſe Barbarous and Inhumane Samaritans, who would not ſo much as allow him a lodging in one of their Villages; Luk. 9.55.Our Saviour ſharply reproves them, Ye know not, ſaith he, of what ſpirit you are; i. e. the Chriſtian ſpirit is not a bloody, a ſelf-avenging: but a tender, a compaſſionate ſpirit; For the Son of man came not to deſtroy mens lives, but to ſave them. And again, Ib. v. 50.when ſome of his Diſciples told him, that they found ſome doing miracles in his name, but they forbade them; becauſe, ſay they, they followed not us. Forbid them not, ſaith our Saviour, for he that is not againſt us, is for us. Thus the Apoſtle Paul, Let every man, ſaith he, foreign, Rom. 14.be fully aſſured in his own mind, i. e. of the Neceſſity and Lawfulneſs of that which he doth; 16.And judge not one another, but judg this rather, that none do put a ſtumbling block, or a cauſe of offence before his Brother. And again, 2 Cor. 1.24.We, ſaith he, foreign, do not Lord it over your Faith, or Conſciencious Perſwaſion in things indifferent; but if any be otherwiſe-minded God will reveal this to him; Phil. 3.15.with many hundreds of Scriptures more to the ſame purpoſe, which ſhew, that nothing doth more ſavour of the ſpirit of Chriſtianity than Mutual Forbearance and Toleration. And that nothing is more repugnant to it, then Harſhneſs, Rigour, and Imperious Exaction. But Antichriſt, quite contrary, is all made up of cruelty and unmercifulneſs; The falſe Prophets, Mat. 7.ſaith our Saviour, which come in my Name, they wear ſheeps-cloathing, but inwardly they are ravening Wolves; i.e. They ſeem mild and gentle, but indeed are Furious, and bloud-thirſty men; and therefore in the Revelation, Antichrist is compared unto a Beaſt which hath horns like a Lambe (i. e. in outward appearance ſeems to act for Chriſt) but ſpeaks like a Dragon, Rev. 13.16, 17.i.e. in his Decrees and Impoſitions is Outragious and Bloudy; Inſomuch, that he cauſeth all, great and ſmall, rich and poor, free and bond, to receive a mark in their Foreheads, or in their hands; That no man might buy or ſell, ſave he that had that mark, i. e. They were either to joyn with him in his publike Worſhip, and by ſome outward Teſtimony manifeſt their Conformity, or elſe they ſhould not buy nor ſell, i.e. not ſo much as exerciſe any civill Commerce or Society with men: Nor is that all, that he will exclude ſuch from the benefits of Life, But, ſaith the Text, R. v. 18.13.if men will not worſhip the beaſt, and that Image which he hath ſet up, foreign, he cauſes that they be ſlain; which is the utmoſt expreſſion of Inhumanity: and therefore among the Merchandize of the Falſe Church, here are reckoned, foreign, the ſouls or lives of men, either beſtained and poyſoned with their Inventions, or deſtroyed by their Butchery. So infinitely different is Antichriſt from Chriſt. Chriſt would not have the leaſt of thoſe offended that believe on him; Antichriſt doth nothing elſe but offend them. And ſo much for the ſecond thing in our Saviours Prediction, viz. The way how Antichrist or the Falſe Prophet is to be deſtroyed; in the decyphering of which, I have purely followed that Method, Rev. 19 10.which the Spirit of Propheſie, which is called the Teſtimony of Jeſus in Scripture, hath chalked out to me, without mingling the leaſt of my own Inventions and uncharitable Preſumptions with it.
3. The third thing obſervable in our Saviours Prediction, is the Time when Antichrist ſhould ariſe; which is implied in the word foreign, then, i. about the Time that Jeruſalem was deſtroyed; which that it was a very proper time for Antichriſt to ariſe in, will appear from theſe two Reaſons.
1. Becauſe then the Apoſtles, and others, who planted Chriſtianity, and were infallibly inſpired by God, were all dead; and therefore when theſe Suns were Set, it is no wonder if Darkneſs and Night did ſpeedily overſpread the World. This is plainly intimated by our Saviour, where he tells his Diſciples, that before Jeruſalem was deſtroyed, They ſhall, ſaith he, Mat. 24.9.11.deliver you up unto Tribulation, and they ſhall kill you; whereupon immediately he adds, And many falſe Prophets ſhall ariſe, and ſhall deceive many. As when the Banks and Bounds are broken down, the River preſently doth overflow the Valleys, ſo when the Apoſtles were gone, who were to ſtand in the Breach, and to reſiſt the Torrent, Corruption and Will-worſhip did, like a deluge, over-run the World; as Hegeſippus, Euſebius, and other Eccleſiaſtical Writers, do both mention and ſadly complain of.
2. Becauſe I take the Spirit of Antichriſt, as I find it diſcovered in Scripture, to conſiſt in foreign, i. e. An ambitious affectation of Soveraignty or Dominion, or in a word, A Love of Primacy. This the Apoſtle cenſures in Diotrephes, that he was foreign; i. e. He loved to be firſt or chief, and took upon him foreign, i.e. the ſole power to excommunicate. Now while Jeruſalem was ſtanding in its glory, no Church could vye with that for ſuperiority, as being undoubtedly the Mother Church, from whence all the reſt did proceed: But as ſoon as ever the foreign, i.e. the Jewiſh ſtate was removed, then the biggeſt City laid claim to be the beſt Church, and never reſted till it had fixed in it ſelf a ſpiritual, as before it had done a temporal and earthly Dominion.
I know very well that the foreign, or foreign, i.e. He which withholdeth, or bindeth, i.e. Keepeth Antichriſt from appearing, is commonly underſtood of the Civill Empire of Rome, Apol. c. 32. & ad Scap. c. 2. P…ae…cr, adv. Hae…c 27.ſo Tertullian in his Apology, and other of the Ancients; but for the former Reaſons I think it is rather to be meant of the Jewiſh State; as likewiſe, becauſe the Apoſtle in the ſame place ſaith, that the Myſtery of Iniquity was then working; and John ſaies, 2 Joh. 2. &c 4.that Antichriſt was then come; whereas there was no conſiderable change in the Empire of Rome, for ſome hundreds of years after. But Jeruſalem was deſtroyed within few years after the Apoſtle Pauls Dearn, and he ſeems to intimate that he ſaw ſome evident Sympromes of, and Preparations o it, even in his own name, in thoſe words of his, 1 Theſ. 2.The wrath, i. e. threatned by our Saviour, is come upon them to the uttermoſt. But John did ſurvive the ruine of that City, whereupon he …ies, that Antichriſt was then come; the foreign, mentioned by the Apoſtle Paul, being in his time removed.
Having thus fixed the Riſe of Antichriſt upon the deſtruction of Jeruſalem, we muſt take notice that there is a threefold Epoche or account of time, from whence we may date the ruine of that City: The firſt was in the time of Veſpatian, about forty years after our Saviour, and then Antichriſt was working, being then in his ſeeds and beginnings. The ſecond was under Adrian, about 150 years after our Saviour; and then Antichriſt was come to ſome conſiſtence and maturity, for to paſs by the Falſe and Unſound Doctrines and corrupt Practices of that Age, as their enveighing againſt the Marriages, eſpecially the ſecond marriages of Miniſters; their Uſe of the Croſs, and counting it a kind of Charm; their voluntary Faſting and Penance, and placing ſome kind of holineſs in the unmarried ſtate, as may be ſeen at large in Tertullian, Cyprian, and others. But to paſs by theſe, about Adrians time it was, Euſeb. l. 4. c. 24.that Victor, the Biſhop of Rome, did take upon him to excommunicate all the Eaſtern Biſhops that did not ſolemnize Eaſter at the ſame time with him; by which Irregular and Preſumptuous Decree, he did not only take that for granted, which I think is very queſtionable, viz. the keeping of Eaſter, I mean upon a Religious account, but likewiſe he aſſumed a power which did not belong to him; and ſufficiently ſhews that that Church was then aiming at Empire and Rule rather than Religion. The third and laſt date of Jeruſalems Ruine was in Julian's time, when the Temple was torne up by an Earthquake, and that Prophecy of our Saviour literally fulfilled, that there ſhould not be left there one ſtone upon another. And about this time, it would be endleſs to recount the infinite abuſes and errours which were not only crept into, but had credit and countenance in the Church. The Doctrine of Merit and Juſtification by Works; the Worſhip of Angels; the forbidding of Marriage, and Abſtaining from Meats, being publikely owned, and this laſt ſo rigorouſly preſſed, that Socrates, a learned and moderate Hiſtorian, obſerves, foreign, Socr. l. 5. c. 22.foreign. They count, ſaith he, Fornication and all uncleanneſs an indifferent and dispenſable fault; but about their Feaſt and Faſt daies, they contend as for their lives, he adds, foreign, quite perverting the Commands of God, and giving Laws unto themſelves. At the ſame time likewiſe were appeals made unto Rome, Socr. l. 2. c. 8. &c. 17.to Julius the Biſhop there, as the Judge of Civil Controverſies; and a Decree either made or tacitly aſſented to, that no Act of a Council ſhould be valid at which the Biſhop of Rome was not preſent; which ſhews that Antichriſt, i.e. that proud, aſpiring, overweening Spirit was well grown, and arrived almoſt to its full ſtature. foreign, ſaith my Author, i.e. Socr. l. 7.11.now of a long time had the Biſhoprick of Rome advanced it ſelf foreign, beyond the Sacerdotal unto a Tyrannical Power, and therefore would not permit thoſe who were of the ſame Orthodox Faith with them to meet and aſſemble quietly in their Jurisdiction. And this was written by Socrates, before the ſtile of Univerſal Biſhop was yet thought of; which within a hundred years after was challenged, and then was the Myſtery of Iniquity compleat and perfect.
4. The fourth and laſt thing in our Saviours Prediction, is the way how Antichrist ſhould riſe, together with the Progreſs he ſhould make; They ſhall ſhew, ſaith our Saviour, great ſigns and wonders, to deceive, if it were poſſible, even the Elect. And this note either of pretending to, or really effecting of Miracles is mentioned both by the Apoſtle Paul, and John in his Revelation. 2 Theſ. 2 9.Paul ſaith of him, that his working is according to Satan, in all power and ſigns, and foreign, not lying wonders in this ſenſe, as if their Miracles were all forged and falſe, but foreign, wonders done in defence and maintenance of a lye, i. e. His Doctrine ſhould be ſo falſe, that it ſhould have nothing to uphold it but meerly the Reputation of Miracles, whether true or falſe. So the Apoſtle John ſaith, that the Beaſt, who had horns like a Lambe, Rev. 13.13.doth great miracles, ſo that he makes even fire to deſcend from Heaven; what he there cals a Beaſt, in another place he calls, the falſe Prophet who does ſigns and wonders. Rev. 19.20.So that our Saviour and his Apoſtles do both grant that Miracles may be done by a falſe Power; and likewiſe affirm, that whoever hath nothing elſe to alledge for his Religion, but meerly Miracles, that ſame is Antichriſt. For Truth ſtands not in need of ſuch outward Circumſtances to underprop it; and, according to the Scripture, Miracles are not to prove the Doctrine, but the Doctrine is to prove the Miracles, whether they are from God or not. But yet, ſaith our Saviour, with thoſe Arts and waies he ſhall ſo far prevail, as even almoſt to ſtagger the belief of the very Elect; Many ſhall follow their deſtructive Doctrines, 2 Pet. 2.2. Rev. 13.ſaith Peter; the World ſhall wonder after the Beast, ſaith John, and he ſhall deceive the Inhabitants of the earth, &c. all which places do note an almoſt Univerſal ſeduction. And if any ask, how it comes to paſs that Corruption, ſo contrary to the received Tenets and Maximes of Chriſtianity ſhould be ſo generally embraced, 2 Theſ. 2 10, 11the Apoſtle Paul hath given it, Becauſe men have not received the love of the Truth, that they might be ſaved, therefore ſhall God ſend upon them the ſtrong working of deceit, 2 Theſ. 2.9.that they ſhould believe a Lye, i.e. Men being unwilling to give themſelves up to the guidance of Truth, which ſhines clearly by its own Light, both in Scriptures, and in their own Underſtandings; therefore ſhall God ſuffer them to be ſo brutiſh and Sottiſh, as to quit their Reaſon, and to be led up and down by any fond and ridiculous Errour, as thoſe Impoſtors ſhall guide them.
I have done with the Prediction of our Saviour concerning Antichrist, V. Canenes. Concil. Trident.and if upon your enquiry you find, that there is that Religion in the world which hath eſpouſed and embodied into their Confeſſion of Faith all the Opinions of Antichriſt: If there be that Church in the world, which ſtill pretends to do, and, for ought I know, doth reall Miracles, upon which they bottome their Plea to be the true Church; if they maintain Perſecution, Violence, and Fraud; if they have diſpirited and diſenvigoured Religion by their worldly Pompe and Gallantry; and make thriving in this world a ſign that God doth love and favour them, all which are Antichriſtian Tenets and Practices. If there be that Perſon in the world, who hath aſſumed the very ſtile of Antichriſt, who hath trampled upon Kings, and trode upon the Necks of Emperours; who in his Canon Law is called God; and, like God, doth diſpenſe with all, both Divine and Humane Laws; then firſt, certainly Antichriſt is already come; and to deny it, is to deny as great evidence and notoriety of fact, as to deny it is day when the Sun ſhineth. And ſecondly, He which foretold that Antichriſt ſhould thus come, with all theſe Circumſtances that I have ſummed up, he was undoubtedly a true Prophet, the true Meſſiah; for to repeat the Argument in my Text; He told us theſe things before they came to paſs, and we find that they are come to paſs; and therefore he is.
The Uſe that I ſhall make of this whole Diſcourſe is:
1. To convince the Unreſolved.
2. To confirm thoſe who are already ſetled.
Uſe 1, The firſt uſe ſhall be to convince the Unreſolved; I have already ſpoken ſomething to awaken thoſe that are reſolute and peremptory Unbelievers; but there are many, who may be yet in their enquiring, doubting, and diſputing ſtate; who are not unwilling to embrace the Faith of Chriſt, but they find it to be ſo repugnant to every thing of natural Reaſon within them: and likely to be attended with ſo much hazard and danger, that they are either aſhamed or afraid to own it, but yet are not fixed in poſitive denial of it, but through uncertainty they are alwaies Anxious and wavering. Such as theſe ought to be tenderly and gently dealt with; and two things I ſhall propoſe to them, which may help to alleviate and to abate their Prejudices.
1. That Chriſtian Religion is in no part of it unreaſonable; for, ſince the Proof of it in general depends upon the cleareſt Demonſtration, viz. The fulfilling of Propheſies, then the belief of it muſt needs be rational. I know very well, that the things contained in the Scriptures, viz. The Incarnation of the Son of God, three Perſons of the Godhead, the Immediate Acting of the Holy Spirit upon the heart of Believers, and the like, are all Myſterious, and no waies reconcileable to Humane Apprehenſion; but then we muſt conſider, that theſe things are not propoſed to our Underſtandings to comprehend them; but meerly to our Faith to believe them; which where there is a firm and demonſtrable ground of Beliefe may be done, even to many things that we underſtand not. And the great hindrance that hath kept Chriſtian Faith from entring into the minds of men, is want of attendance to that diſtinction, for many have both confounded themſelves, and ſubverted the Faith of others by preſſing upon them a comprehenſion of what is no waies by us Intelligible. And therefore all thoſe Diſputes about Predeſtination, Trinity, Reſurrection, Incarnation, and the like, are for the greateſt part of them unprofitable and dangerous; becauſe they are not content barely to aſſert the Truth, (which is then beſt done when it is put into the plaineſt and moſt unſcholaſtick Language of Scripture) but our Arguers do over and above enquire de modo, and labour to give reaſons for thoſe ſtupendious and amazing Myſteries, which the Apoſtle Paul cries out foreign upon, and, for the moſt part, ends the Diſpute with a Reproof of the Diſputer. And therefore ſuch of you as are not yet fixed in your belief; ſet your ſelves purely upon this Article, viz. to enquire whether Jeſus be the Chriſt; and never give it over till it hath pleaſed God fully to confirm you in it. And my Reaſons for this Advice are theſe three.
1. Becauſe this is the moſt effectual and ready way to prove unto you the Divine Authority of the Scriptures. Thoſe who ſet upon this work by endeavouring to prove the Scriptures to be the Word of God, as they lye in groſs, and in their diffuſed Bulk, proceeding by Chapter and Verſe, do undertake a Tedious and Impoſſible Task; for there thoſe ordinary and trivial Objections of miſtakes, and variations in Copies, miſtranſlations, and the like, are never to be aſſoiled; but if you draw the ſeveral lines in Scripture into their Center, and contract them into Chriſt, as you uſe to do the Sun-beams into a burning-glaſs, then do they caſt a quick and vigorous luſtre, ſufficient to enlighten and warm even the moſt ſtiffe and rigid Oppoſer. He that would demonſtrate the Providence of God, would not, I ſuppoſe, begin with the Minutiae mundi, the leſſer things of the World, as Flies and Inſects, but he would fix, as David doth, upon the Sun, or ſome noble and conſpicuous part, whoſe Uſe is undeniable; and thence conclude, that if Providence hath a reſpect to any one part of the world, it cannot be imagined but it ſhould have an Influence over all; for elſe it muſt either be Finite or Partial, which is abſurd. So in the aſſerting of Scriptures, begin with that which they all point at, and which if one place be queſtioned, thouſands of the ſame kind will evince, viz. That the Meſſiah was to come, which is the great deſign of the Old Teſtament. That the Meſſiah is come, which is the ſum of the New; and then all the other parts of Scripture will be owned, as ſuited to the Divine and Heavenly Nature of our Meſſiah; who took a body, not only that he might dye our Price, but that he might live our Pattern. And almoſt each Line of Scripture, eſpecially in the New Teſtament, deſcribes either his Life, or his Language.
2. Here the Doubter muſt begin, becauſe this is the readieſt way to aſcertain himſelf whether he be guided by the Spirit of God, or not. So the Apoſtle Paul, 2 Cor. 12.3.None can call Jeſus the Lord but by the Holy Spirit; and John, 1 Joh. 4.2.Every Spirit that confeſſeth Jeſus the Meſſiah to be come in the fleſh, is of God. They do not mean, that ſaying this in words is a ſign of the Spirit, for what is more eaſie? but the owning it in heart, this whoever doth, may be ſure he hath the Spirit. And the reaſon is plain, becauſe where the Object propoſed doth exceed any natural power, there muſt be a new power given, by which that Object is to be received. Thus the Apoſtle John argues concerning future glory, Hereafter, 1 Joh. 3.3.ſaith he, we ſhall be like him, i. e. Chriſt, becauſe we ſhall ſee him as he is. There will be a proportion and ſimilitude between Chriſts body and ours, becauſe our viſive Faculty ſhall be ſo exceedingly advanced, as that we ſhall be able to perceive him in his utmoſt radiance of Glory. So in belief, ſince the ſoul when it doth it, is heightned beyond any native Virtue of its own, it is a ſign that Gods Spirit hath illuminated and enlarged its Capacity. Thus the Apoſtle, We are ſaved by Grace through Faith, Eph. 2.8.and that not of our ſelves, it is the gift of God; i. e. that very Faith, by which we apprehend Chriſt, is as much the gift of God as Chriſt himſelf that is apprehended by it. I know very well this ſeems harſh to many who are willing to boaſt in themſelves; but if ever you come to believe indeed, you will find the Difficulties, your Natural Reaſon doth urge and vex you with, to be inſuperable, untill the Spirit of God, by infuſing new light, doth explain and ſolve them.
Laſtly, Begin with enquiring whether Jeſus be the Chriſt, becauſe upon this depends the whole courſe of your future Obedience. Our Saviour required no more of any that came unto him, but to believe that he was the Son of God; not that he did exclude good works, but he knew that this was the only way to facilitate and expedite them. All the while we are either uncertain that our paſt ſins are pardoned, or our preſent ſervices accepted; how lamely, how untowardly do we ſet about our duty? But when once we believe on Chriſt all that care is over, and the firmer our Faith is, the higher and more ardent will our Love be; which, like a flame, ſhoots through the ſoul, and carries it out with an heavenly quickneſs and ardency. Therefore, ſaith the Apoſtle, Rom. 10.9, 10.If thou confeſs with thy mouth, that Jeſus is the Lord, i.e. If thou obeyeſt him) and believeſt in thy heart that God hath raiſed him from the dead, (i.e. that he is the true Meſſiah, of which his Reſurrection is an infallible proof,) thou ſhalt be ſaved. For with the heart men believe unto righteouſneſs; (i.e. unto the juſtification of their Perſons,) and with the mouth is confeſſion made unto Salvation. But to think of making confeſſion, or doing any act of Religion, without Faith (deſire at leaſt, and the deſire of Faith is Faith) this is only to mock God, and to undo our ſelves by our fooliſh and hypocritical preſumptions, in preſenting unto him a Sacrifice which he abhors; For without Faith, i. e. reliance upon him for mercy, and out of Chriſt, God is nothing elſe but Juſtice, it is impoſſible to pleaſe him.
When the Doubter hath gone thus far, as to find that if he will be ſatisfied, here he muſt begin; his next courſe will be to run over in his mind thoſe Arguments which our Saviour uſeth to evince his being the Meſſiah; ſuch are the heavenlineſs of his Language; Joh. 8.43.Why do you not, ſaith our Saviour, know my ſpeech? i.e. Why do you not perceive, even by my manner of diſcourſe that I am come from heaven, full of that God in whoſe Name I ſpeak? Joh. 10.21.For, as ſome of the Jews ſaid, theſe are not the words of him that hath a devil: Theſe are not the words of one that came to deceive the world, and to boaſt of himſelf to be that which he was not. Another Argument our Saviour urges, is the holineſs of his Life; Joh 8.46. Joh. 10.32.Which of you, ſaith he, doth convince me of ſin? and many good works have I done amongſt you, for which of them do you ſtone me? An holy, humble, ſelf-denying man, who forbad even his Miracles to be publiſhed, cannot, without intolerable malice, be ſuppoſed to aſſume a title which did not belong to him. Add to this the God-like Patience and Reſolution of his Death, dying in defence of this very Tenet; unprovoked with injuries, breathing out his ſoul in charity to men, Father forgive them, Luk. 23.34.for they know not what they do; at the ſame time both praying and pleading for his bittereſt Enemies; and then giving up himſelf unto his Father with perfect Affiance. Father, Ibid. v. 46.into thy hands do I commend my Spirit. Add yet farther, the Teſtimony of his Followers, who ſaw him after he was riſen; the ſucceſs of his Doctrine in ſpite of Perſecution; and above all, the fulfilling of Propheſies, as I have already mentioned; Truly then if he that doubted be not ſatisfied; if he that was almoſt, doth not become altogether a Chriſtian, he is ſtrangely wanting to himſelf, for God is not wanting to aſſiſt thoſe who do but begin to enquire after him: every doubt that ariſeth being nothing elſe but a Motion of Gods Spirit, whereby he would draw us unto himſelf.
Having thus cleared, that to believe is not unreaſonable, as the Unbeliever ſuppoſeth; the next thing I ſhall propoſe is this: That
2. To obey is not dangerous; for though we may loſe our Lives, yet ſure we ſhall be ſufficient gainers if we ſave our ſouls. And therefore let the Doubter ſtrengthen himſelf with repreſenting Heaven in its fulneſs of Joy alwaies before his eyes. That Doctrine which teacheth, that we are not to have an eye to the recompence of reward, it is falſe and dangerous; It is falſe, becauſe it contradicts the Command and the Example of Chriſt, who for the joy that was ſet before him despiſed the Croſs. Heb 12.2.Thus Moſes, thus Paul did both eye the Reward themſelves, and enjoyn it as a duty upon others. 2. It is dangerous, firſt, becauſe it begets infinite ſcruples, eſpecially in young Converts, whoſe firſt inducement muſt either be from their hopes, or their Feares, and which way ſoever they begin they have our Saviour ſometime uſing Threats, otherwhiles mingling Promiſes, to juſtifie their being wrought upon by either. 2. It makes the greateſt and moſt comfortable part of the Word uſeleſs, and that is the Promiſes; and if men may live above the Promiſes, it will quickly follow, that they may live above the Precepts too; and what the end of ſuch Doctrine may be, is too apparent. I ſay therefore to the yet Doubting Chriſtian, fetch new ſtrength & vigour from the Promiſes; for if thy Belief be Reaſonable, I am ſure thy Obedience, though it brings ſuffering, is highly ſo; for no momentany preſſure, 2 Cor. 4.17.how grievous ſoever, can countervaile that full and everlaſting weight of happineſs which is laid up for Believers and Obeyers of the Goſpel. And that is a Theme ſo obvious, that I need not inſiſt upon it.
So much for the firſt Uſe.
Uſe 2 The ſecond Uſe is to confirm and ſtrengthen Believers: He that ſtandeth, 1 Cor. 10.12:ſaith the Apoſtle, and Faith only is the cauſe of a Chriſtians ſtanding, let him take heed lest he fall; And take heed, ſaith he to the believing Hebrews, Heb. 3.12.lest there be in any of you an evill heart of unbelief, to Apoſtatize from the living God. Nothing doth undo the greateſt part of Chriſtians, but their Confidence; whereby, preſuming upon their preſent ſtock of Faith, they lay in no freſh recruits, and ſo fall, if not finally, (for that no elect Perſon can do) yet foully, as Peter did: whoſe ſecurity betrayed him into that which coſt him many bitter Tears. This kind of Bread is to be begged and received new every day from Heaven, or elſe we have no certainty that it will continue with us one moment. And therefore whatever we do, let us take care that our Faith fail not; a breach there, is like a wound in the head, for the moſt part mortall; and if at any time there have been Ruptures and Interciſions made in that Grace, repair them preſently by quickning and feeding your Faith with new Arguments; New, if not for Subject and Matter, yet for Light and for Diſcovery. Now this often reflecting upon our Saviours Prediction, is the beſt expedient you can provide: For that was it which confirmed the Apoſtles, who were of as ſlow, incredulous, and uneaſie a temper to believe as any of us can be; when our Saviour had told the Jews, Joh. 2.22.that in three daies he would deſtroy the Temple and raiſe it up again, meaning the Temple of his Body; The Evangeliſt John obſerves, That when he was raiſed from the dead, his Diſciples remembred, that he had ſaid this unto them; and, he adds, they believed the Scripture, (which foretold this of the Meſſiah) and the word which Jeſus had ſaid; (who foretold it of himſelf,) where he makes our Saviours foretelling his own Reſurrection to be a medium by which the Diſciples did ſtrengthen their Faith, even after they had ſeen him riſen. And when they ran to the Sepulchre in the midſt of their Deſpairs and Fears, as now imagining that their Maſter was utterly gone, and all their Faith ungrounded; the Angels tell them, Remember, ſay they, how he ſpake unto you, while he was yet in Galilee, ſaying, Luk. 24.8.the Son of man muſt be delivered into the hands of ſinful men, and be crucified, and be raiſed again the third day. And, ſaies the Evangeliſt, they remembred his words; i.e. Reflecting upon them, which their preſent ſorrow and impatience made them to forget, they did a little moderate and appeaſe their ſorrow. By the example then of thoſe Apoſtles, often mind your ſelves of our Saviours Predictions, and they will be of great advantage and comfort to you in theſe three Caſes:
1. In caſe of Hereſies, which are already come.
II. In caſe of Perſecution, which may come.
III. In caſe of Future Glory, which though it be now delayed, yet we have a promiſe that it will come.
1. The reflecting upon our Saviours Predictions will be of great uſe to comfort Believers, in reſpect of the Hereſies which already are come; I know it is a ſad and troubleſome thing unto a true Chriſtian to ſee the Diviſions and Contentions of Brethren; to have the Peace of the Church diſturbed by Schiſme, and the Unity of Faith divided by Errour; but as our Saviour ſaid to his Diſciples concerning the Deſtruction of Jeruſalem, Luk. 21.9.When you ſee Wars, and Tumults, be not troubled, for all theſe things muſt come to paſs. So ſay I, when you ſee Hereſie and Errour ſpreading it ſelf, and Parties, and ſidings, under pretence of advancing Truth, miſcalling Faction by the name of Religion; be not amazed, for we know who hath told us, That there muſt be Hereſies, 2 Cor. 11.29.that foreign, thoſe whoſe Faith is approved or tried may be made manifeſt. As miſts and vapours ſerve to ſet out the Sun, ſo do Errours in ſome make the Truth that is owned by others more conſpicuous and apparent. I know the common cry of Ignorant or ſelf-deſigning men, is Put down Preaching, keep the People from reading the Scriptures, &c. which is all one as if they ſhould ſay, Pull down the Sun, that we may prevent the riſing of Clouds and Mereors; The Scripture is like the Sun, and where it ſhines vigorouſly, the dull Earth, i.e. Natural Ignorance in men, which conceives and apprehends it not, muſt needs ſend forth miſts and vapours. But, God forbid that the Children ſhould be deprived of their Bread, becauſe the Dogs are ready to ſnatch it from them, and abuſe it. To Impriſon the Scripture in a dark and unknown Language, is indeed the ready way to prevent Hereſies, for what people cannot know they will be ſure not to contend about: So to extinguiſh the Sun, is the ready way to hinder Clouds, but then we ſhall be encompaſſed with the Horrour of Eternal Night: And to put out the Candle, that ſo all colours may agree in the dark, is a device as Politick as the devil himſelf that invented it, whoſe kingdom cannot ſubſiſt, unleſs the World do lull themſelves aſleep into a dull, ſtupid, irremediable Ignorance. When the Light of the Scripture is gone, I am afraid the Light of the Spirit will go with it; And I am ſure the Light of Reaſon leads us to nothing, but to Atheiſm, or to worſe, to ſottiſh and impertinent ſuperstition, i.e. it makes us either ſo cunning, as to deceive others; or ſo fooliſh, as to be willing to be deceived our ſelves. Therefore inſtead of ſuch diſmal contrivances, let Hereſies be ſuppreſſed by the ſame way by which they were raiſed, and that is by Preaching; and in the mean while, let not the Believer be troubled that many Errours are commonly vented now, for he underſtood not the Nature of his Religion, nor the vain-glorious and yet fooliſh Pride of man, if he did not expect them. For the Scripture is difficult, exceeding difficult and hard to be underſtood; and man is fooliſh, and ſo apt to miſtake; Proud, and ſo apt to preſume; Vain-glorious, and ſo apt to publiſh his Conceits; which in the end prove Hereſies. But convince men once that it is their duty to be Humble, then they will ceaſe to vent; that they are to be charitable, and they will forbear to contend for their ſingular Fancies; and unto this Poſture of mind nothing but the bleſſing of God upon Preaching can bring them.
2. This likewiſe will comfort Believers in reſpect of Perſecutions which may come. That the Church of Chriſt is a Ship which doth beſt in a Storm, and that Faith muſt, like Gold, be tried in the Fire, is ſo known a thing that I need not inſiſt upon it. All that I infer is, that the having Afflictions foretold ſhould keep us from grieving at them when they do come. They, Joh. 16.1.ſaith our Saviour to his Diſciples, ſhall put you out of the Synagogues, and when they kill you, think they do God good ſervice. And I tell you theſe things, that you might not be offended, but remember that I told you of them. Thus the Apoſtle Paul to the Theſſalonians, 1 Theſ. 3.3, 4.Let no man be moved by his Afflictions, for ye know that we are appointed unto this; And even when we were with you, we told you before that we ſhould be afflicted, even as alſo it is come to paſs. Thoſe who are forewarned of approaching Evils, are uſually armed againſt them: And therefore I have often wondred at that timid and abject Spirit which is in many under their Afflictions; which is a certain ſign that their Fear is above their Faith, and that they inwardly diſtruſt their Cauſe, or doubt of their Reward. If ye are reproached, ſaith the Apoſtle Peter, for the ſake of Chriſt, 2 Pet. 4.14. 2 Tim. 1.7, 8.happy are ye, for the Spirit of Glory and of God reſts upon you. And Paul to Timothy, We have not received the ſpirit of Fear, but the ſpirit of Power, therefore be not aſhamed of the Teſtimony of Chriſt. So that I conceive no condition is more joyous to a true Chriſtian, than to be endued with courage to ſuffer; for as in Winter the Fire doth redouble its hear, ſo God at that time of trial doth poure into the ſoul a more abundant ſupply of Comfort. However he that ſuffers is on the ſurer ſide. For though one may ſuffer, and yet not be in the Right, yet he that perſecutes is certainly in the wrong, as doing a thing which he hath no warrant for. So that as the Apoſtle Peter adviſeth, 1 Pet. 4.19.Let them who ſuffer according unto the Will of God, not be ſolicitous about the Event, but, go on in their Duty, though the World frown, and commit their ſouls unto him, in well-doing, as unto a faithful Creator.
3. Laſtly, The reflecting upon our Saviours Predictions, and the fulfilling of them, will be a great Comfort unto Believers, in reſpect of Future Glory, which is yet delayed, but will certainly come. I make no doubt, but every ſerious reſolved Chriſtian doth often wiſh with the Apoſtle Paul, To be diſſolved, Phil. 2.and to be with Chriſt; which certainly is a condition much better than to ſtruggle with the difficulties and uncertainties of Life, or to be clogged with a decaying, ſinful, and enticing body of Fleſh. We that are in this Tabernacle, 2 Cor. 5.ſaith the Apoſtle, do groan being burdened; we would fain be ſtripped and diſrobed of this Cleg of Fleſh, and be put into preſent poſſeſſion of our Inheritance. But as Heirs muſt wait patiently, foreign, untill the time appointed by their Father, ſo muſt we. Let us hold faſt, ſaith the Apoſtle, Heb. 10.23.the Profeſſion of our Faith without wavering, for he is faithful that hath promiſed; i.e. God will be as good as his word, and he hath ſhewn it, by fulfilling ſo many things already. So that, Ib. v. 36, 37.as he adds, Ye have need of Patience, that when we have finiſhed the will of God, we may receive the Promiſe, For yet a little while, and he that ſhall come, will come, and will not tarry. Life it ſelf is but of a very ſhort date, ſtretched out to its utmoſt ſpan; but what a nothing is it, if compared to Eternity? And cannot we wait ſome few years to do our Maſters buſineſs on Earth, but we muſt cry out for our wages before we have done our work? And becauſe Unbelief is ready to creep in, and to make that Objection which ſome in Peter do, 2 Pet. 3.Where is the Promiſe of his coming? Why doth Chriſt ſeem to neglect his Church, as if he had no regard unto his Vineyard? If theſe thoughts ariſe, as do what we can, come they will, 2 Pet. 39.ſilence them with that of Peter, God is not ſlack concerning his Promiſe, as ſome men count ſlackneſs, but he is longſuffering towards us, not willing that any ſhould periſh, but that all ſhould come unto the knowledge of the truth. God hath yet ſome Jewels to gather out of the Worlds Rubbiſh, and it is for their ſakes that the preſent frame of things is ſo long continued; for when their Number is accompliſhed, the Heaven ſhall be wrapped up, as a Scroull, and the Earth ſhall be removed as an uſeleſs Scene. Wherefore, that I may conclude in the Apoſtle Peters words, Ibid. v. 18.Believers, Ye knowing theſe things before, beware that ye be not led away by the ſeduction of ungodly men, and ſo fall from your own ſtedfastneſs; but grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt. To whom be glory now and for ever.
AMEN.