EIGHTEEN SERMONS ON SECOND THESSALONIANS CHAPTER TWO. on the Description, Rise, Growth, and Fall of ANTICHRIST.

by THOMAS MANTON.

SERMON XVIII. 

And stablish you in every good word and work. - 2 THES. II. 17.

WE come now to the apostle's second request for them: 'And stablish you in every good word and work.' By 'every good word' is meant sound doctrine; by 'every good work,' holiness of life.
Doct. Establishment in faith and holiness is a needful blessing, and earnestly to be sought of God.

1. What this establishment is.
2. How needful.
3. Why it is to be sought of God.

I. What this establishment is? Ans. Confirmation in the grace that we have received. Now this confirmation must be distinguished.

1. With respect to the power wherewith we are assisted; there is habitual confirmation, and actual confirmation.

[1.] The habitual confirmation is when the habits of grace are more settled and increased: 1 Peter v. 10, 'The God of all grace strengthen, stablish, settle you.' God hath effectually called and converted them, and he beggeth the strengthening of the grace which they had received. Now thus we are established, when faith, love and hope are increased in us; for these are the principles of all spiritual operations; and when they have gotten good strength in us, a Christian is more established. (1.) Faith is necessary, for we stand by faith: Rom. xi. 20, 'Because of unbelief they were broken off, but thou standest by faith.' We do not only live by it, but stand by it, and are kept by it: 1 Peter i. 5, 'Who are kept by the power of God through faith unto salvation.' He is strong that is strong in faith, as Abraham was, that believeth the gospel, and can venture his all upon it, and trust himself in God's hands, whatever befalleth him: Luke xxii. 32, 'I have prayed for thee that thy faith fail not.' That was the grace likely to be assaulted, and would most keep him; had he been persuaded that Jesus was the Son of God, would he have denied him with oaths and execrations? (2.) Love is strong. We are told, Cant. viii. 6, 7, 'That love is as strong as death; many waters cannot quench it: if a man would give all the substance of his house, it would utterly be contemned.' It will not be bribed or quenched. Our backsliding cometh from losing our complacency in or desire of God: there is an averseness from sin and zeal against it; as long as we have a sense of our obligations to God, and a value and esteem of his grace in Christ, then we continue in delightful obedience to him, and level and direct our actions to his glory. (3.) Hope is necessary to stablish the soul on the promise of eternal life; for this is the sure and steadfast anchor of the soul: Heb vi. 19, 'Which hope we have as au anchor of the soul, both sure and steadfast.' If hope be strong and lively, present things do not greatly move us.

[2.] Actual establishment, when these habits are fortified and quickened by the actual influence of God. As God doth establish by these habitual principles, so by the actual motions of his Spirit; for otherwise neither the stability of our resolutions nor of gracious habits will support us. Not stability of resolutions: Ps. lxxiii. 2, 'As for me, my feet were almost gone, my steps had well-nigh slipped.' Not habit: Rev. iii. 2, 'Be watchful, and strengthen those things which remain, that are ready to die.' It is true, God ordinarily worketh most strongly with strongest graces, because their hearts are most prepared; yet sometimes weak Christians have gone through great temptations when strong ones have failed: Rev. iii. 8, 'Thou hast a little strength, and hast kept my word, and hast not denied my name.' Sometimes the strong Christian stumbleth and falleth when the weak standeth. God may in an instant confirm a weak person in some particular temptation, by his free assistance, but ordinarily concurreth with the strongest grace. Thus with respect to the power wherewith we are assisted.

2. With respect to the object or matter about which it is conversant: stablished in every good word and work; stability in the doctrine of faith and practice of godliness.

[1.] In the doctrine of faith. It is a great advantage in the spiritual life to have a sound judgment. Some men are never well grounded in the truth, and in the nature and reasons of that religion which they do profess, and then are always left to a wandering uncertainty, because they resolve not upon evidence; as men ordinarily abide not in the place to which they are driven by a tempest, or the current of the tides, rather than by aim and choice, though they take shelter there for the present: 1 Thes. v. 21, 'Prove all things, hold fast that which is good.' Certainly religion in the general must be taken up by choice, and not by chance; not because we know no other, but because we know no better: as Jer. vi. 16, 'Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.' And the same is true of particular opinions and controversies about religion, till we have idion sthrigma, 'our own steadfastness,' 2 Peter iii. 17. We stand by the steadfastness of others, when we profess the truth merely because of company; and when the chain is broken, we all fall to pieces. Now we ought to be well settled, lest we appear to the world with a various face, which breedeth atheism in others, and shame to ourselves. It is possible, in particular things, future light may disprove present practice; but then we must be able to give a very sufficient account of it. Luther, when he was charged with apostasy, Confitetur se esse apostatam, sed beatum et sanctum, qui fidem Diabolo datam non servavit. While we cry up constancy, we must not cherish stubborn prejudice, which shuts the door upon truth. However, to avoid the opinion of lightness, before religious persons profess anything, their warrant need to be very clear, both for the world's sake and their own, that they may not make needless troubles, and afterwards change their mind, to the scandalizing of others: and their own sake: diyucoV anhr, James i. 8, 'A double-minded man is unstable in all his ways.' And we had need to take care to be right, because every error hath an influence upon the heart and practice: upon the heart, as it weakeneth faith and love; and practice: some opinions have no malignity in themselves, yet the profession of them may divide the church, and make us by contentions enemies of the growth and progress of Christ's kingdom. Now, if we would be established in the truth, we must see what influence every truth hath upon the new nature, either as it worketh towards God by faith, to keep up our respects to him, or men by love, as it furthereth our duties to them. A man will not easily let go truth that is wont to turn it into practice, and to live as he believeth. Once more, we need to be established in the present truth; it is no zeal to fight with ghosts and antiquated errors, but to take God's part in our time; but usually the orthodoxy of the world is an age too short, men please themselves in things received.

[2.] In every good work, or in holiness of life. Here needeth the greatest establishment, that we may hold on our course to heaven; and the usual apostasy and backsliding that men are guilty of is from the practice of religion. It is ill when the mind is tainted, but worse when the heart is alienated from God; and commonly it is the perverse inclination of the will that tainteth the mind. Therefore the great establishment is to be settled in a course of godliness: 1 Thes. iii. 13, 'That he may establish your hearts unblameable in holiness before God, even our Father, until the coming of our Lord Jesus Christ, with all his saints.' Now this establishment is very difficult.

First, Because of the contrariety of the principles that are within us: Gal. v. 17, 'For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary one to the other, so that ye cannot do the things that ye would.' The garrison is not free from danger that hath an enemy lodged within. The love of the world and the flesh was in the heart before the love of God and holiness, and these are not wholly rooted out. Yea, these are natural to us, whereas grace is a plant planted in us contrary to nature; and the ground that bringeth forth weeds and thistles of its own accord, but the flowers and good herbs with much tillage and cultivation, if it be neglected, the weeds will soon overgrow the flowers.

Secondly, Because it is more hard to continue in conversion than to convert ourselves at first. In our first conversion we are more passive; it is God that converteth us, and draweth us to himself, and quickens and plants us into Christ; but in perseverance and fulfilling our covenanting duty, we are more active; it is our work, though we perform it by God's grace. An infant in the mother's womb is nourished by the nourishment of the mother, but afterwards he must suck and seek his own nourishment; and the older he groweth, the more care of his life is devolved upon himself. Now, that which is more our work is more difficult. It is true that God, that hath begun a good work, doth perfect it, but not without our care, Phil. i. 6. When we are fitted and prepared unto good works, God expecteth from us that we should walk in them. God stablisheth us in the text, but it is in every good work. Besides, in conversion, we make covenant with God, but by perseverance we keep covenant with him. Now it is easier to consent to conditions than it is to fulfil them; the ceremonies, at first consent of marriage, are not so difficult as to perform the duties of the marriage covenant. It is more easy to build a castle in a time of peace than to keep it in a time of war. Peter more easily consented to come to Christ upon the water; but when he began to try it, his feet were ready to sink, Mat. xiv. 29, 30. When winds and waves are against us, alas! how soon do we fail! Therefore, a good spring doth not always foreshow a fruitful harvest, nor plenty of blossoms store of fruit. We are carried on with great life and earnestness for a while in the profession of religion, we consent to follow Christ; but when we meet with difficulties not foreseen or allowed for, we faint and are discouraged.

3. With respect to the subject in which it is seated, which is the soul with its faculties. The strength of the body is known by experience rather than by description; but the strength of the soul must be determined by its right constitution towards good and evil. The faculties of the soul are either the understanding, wherein lieth the directive counsel, or the will, wherein lieth the imperial power, or the affections, wherein lieth the executive power of the soul.

[1.] The mind or understanding is established when we have a clear, certain, and full apprehension of the truth of the gospel; it is called knowledge; the sure, and sound, and certain apprehension of them is called faith, or intellectual assent, or 'the full assurance of understanding,' Col. ii. 2, when there is a due knowledge of what God hath revealed, with a certain persuasion of the truth of it, wrought in us by the Holy Spirit. Now, the more clearly, and orderly, and certainly we know these things, the more powerfully do they affect the heart, and the more we are established. He that hath little knowledge and little certainty is called weak in the faith: Rom. xiv. 1, 'Him that is weak in the faith receive, but not to doubtful disputations.' And those flint have a clearer understanding are called strong; as Rom. xv. 1, 'We that are strong ought to bear the infirmities of the weak;' meaning strong in knowledge. So also for certainty of persuasion, it is said, Rom. iv. 20, Abraham was 'strong in faith, giving glory to God;' when in all his trials he bore up himself upon the confidence of God's word and promise. Well, then, the mind is confirmed and established when we have a good stock of knowledge, and do firmly believe what we know of God and Christ and eternal salvation. But alas! how few truths do many Christians know, especially in their order, and as to their worth, and weight, and certainty, and so that, if we know these things, we know them not as we ought to know them: 1 Cor. viii. 2, 'If any man think that he knoweth anything, he knoweth nothing yet as he ought to know them.' If we know them speculatively, we know them not practically. If we are able to discourse of these things, we do not live by them. If we know them generally, we do not know them particularly, to direct us in all cases wherein they concern us, but are blinded with temptations. If we know them comprehensively, so as to look about the compass of them, yet not certainly, John xvii. 8, 'And have known surely that I came out from thee - ' so as to venture our interests upon them. If we know them darkly, and with a half light, we do not know them clearly and with a full light. There is many times conviction in the ore, which is not refined into a clear and distinct knowledge, such as may awe the heart. If we know these things habitually, we know them not actually, when we should remember them in their season; and oblivion is a sort of ignorance. Hence come the many doubts we are assaulted with, and all the unevenness and uncertainty of our lives, so that the mind needeth to be established in grace.

[2.] The will, which is the imperial power of the soul. Now, the will's establishment is known by its firm and thorough resolution for God and against sin. For God: as Acts xi. 23, Barnabas, 'when he had seen the grace of God, was very glad, and exhorted them all that, with full purpose of heart, they would cleave to the Lord.' First choosing, then cleaving, and this with full purpose, when the will is so fixed in the knowledge and faith of the gospel that they resolve to abide by their choice: Ps. xxvii. 4, 'One thing have I desired of the Lord; this will I seek after.' When spiritual resolution carrieth the force and authority of a principle in the soul, and nothing can break it: 1 Peter iv. 1 'Arm yourselves with the same mind.' As constantly as Christ persevered in the work of mediation, so be you in the work of obedience, notwithstanding the difficulties of it. This powerful will, that beareth down oppositions and temptations, and the greatest impediments in the way to heaven, so that you rather make advantage of opposition than are discouraged by it, when sensual or carnal good is of little force to you, and you can despise the most pleasing baits of sin.

[3.] The affections are the executive power, and do excite and stir us up to do what the mind is convinced of and the will resolved upon as to the necessary duties of the gospel in order to eternal happiness. There is a backwardness within and many temptations without; but a holy delight overcometh the unwilling backwardness within, and overbalanceth either worldly fear or worldly hope without, that the soul is carried on powerfully towards God. We never work better than when we work in the strength of some eminent affection, when the heart is enlarged: Ps. cxix. 32, 'I will run the way of thy commandments when thou shalt enlarge my heart.' Either love or hope. Love filleth us with delight, overcoming our natural slackness and sluggishness in the ways of God: Ps. xl. 8, 'I delight to do thy will, O my God, yea, thy love is within my heart;' 1 John v. 3, 'For this is the love of God, that we keep his commandments, and his commandments are not grievous;' Ps. cxii. 1, 'Blessed is the man that feareth the Lord, that delighteth greatly in his commandments.' Hope beareth us up in contempt of present delights and terrors of sense: Heb. iii. 6, 'Whose house are we, if we hold fast the confidence and rejoicing of hope firm unto the end;' so that we serve God with vigour and alacrity. When our affections are damped, grace falleth into a consumption; and if you lose your taste, your practice will languish, your service of God will not be so uniform. It is a great part of our establishment to keep up the vigour and fervency of our affections.

4. With respect to the uses for which it serveth, as to duties, sufferings, conflicts.

[1.] Doing the will of God, or discharging our doings with delight, cheerfulness, and constancy; for all strength is for work: Eph. iii. 16, 'That he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inner man.' That we may do our work with that readiness of mind which becomes faith in Christ and love to God. This is often spoken of in scripture: Phil. ii. 13, 'For it is God that worketh in you, both to will and to do, of his good pleasure,' to qelein kai to energein; and Heb. xiii. 21, 'Make you perfect in every good work to do his will, working in you what is well pleasing in his sight.' It is of great use to our establishment that the soul he kept doing; for as wells are the sweeter for draining, so are we the more lively for exercise. Frequent omission of good duties, or seldom exercise of grace, necessarily produceth a decay; as a key rusteth that is seldom turned in the lock; thereby we lose the life and comfort of religion, and at length cast it off as a needless and unprofitable thing.

[2.] For bearing afflictions, and passing through all conditions with honour to God and safety to ourselves: Phil. iv. 13, 'I can do all things through Christ, which strengtheneth me;' Col. i. 11, 'Strengthened with all might, according to his glorious power, with all patience.' The great use of establishment is to fortify us against all the evils and inconveniences of the present life, that we may hold on our course to heaven in fair way or foul, and not be greatly moved by anything that befalleth us within time.

[3.] For conflicts with temptations from the devil, the world, and the flesh. The world is round about us, and we are accustomed to these inveigling objects whose importunity prevaileth at length. The devil seeketh to work upon our affections and inclinations, and the flesh urgeth us to gratify them. How, then, is a Christian safe? God establisheth him: Eph. vi. 10, 'Finally, be strong in the Lord, and in the power of his might.' A Christian here is in a military state, and we of ourselves, left unto ourselves, are like reeds shaken with every wind; we have need of establishment in regard of our own feebleness, and the force of our enemies. We must be established against the devil soliciting; against the world, the silent argument by which he soliciteth us and draweth us from God and heaven; against the flesh, the rebelling principle which is apt to be wrought, upon by Satan. Well, then, this establishment is that grace which enableth us to carry on the duties of religion with constancy, frequency, and delight; to bear all the inconveniences of religion with patience and fortitude; to be more deaf and resolute against all the suggestions of the devil, or the machinations of the flesh, stirred up by the world.

5. With respect to the degree, it is such a strengthening of the soul as doth prevent not only our fall, but our shaking. Before falling away, or our being drawn to apostasy, there may be a shaking, a doubtfulness, and wavering of mind with respect to the truth, and much inconstancy and unevenness of life with respect to practice. Now, Christians, as they must not draw back to perdition, so they must not be always fluctuating and unfixed, either in matters of opinion, but settled in the truth, or in matters of practice; there must be a strength and stability of holy inclinations and resolutions for God and the world to come still kept up, or else there will be no evenness or uniformity in the course of our lives. And though we avoid apostasy, yet we cannot avoid scandal; though there be no falling back, there is a stepping out into bypaths: 1 Cor. xv. 58, 'Be steadfast and unmovable, always abounding in the work of the Lord;' and Eph. iii. 17, 'That ye being rooted and grounded in love,' &c.; and Col. i. 23, 'If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel.' If we do not look to the degree, our weakness and instability groweth upon us; as in matters of opinion, some have an unsettled head of a vertiginous spirit: Eph. iv. 14, 'Carried about with every wind of doctrine.' They never were well grounded in the truth, nor took up the ways they are engaged in upon sufficient evidence; and therefore, by their own weakness, and the cunning and diligence of the seducers, are drawn into error. Light chaff is blown up and down by every wind, when solid grain hitcheth in, and resteth in the floor where it is winnowed. A half light maketh us uncertain in our course. For matter of practice, if we allow ourselves in our first declinings, the evil will grow upon us; when the judgment reasoneth more remissly against sin than it did before, and the will doth oppose it with less resolution, or with greater faintness and indifferency, or when opposition doth more discourage us. No; there must be a resolved conquest of temptations that would pervert you; this will only serve our turn: Heb. xii. 3, 'Consider him that endured such contradictions, lest ye be weary and faint in your minds.' Weariness is a lesser degree of deficiency. Many a man is weary that is not faint or quite spent; so with the practice of godliness, when the heart begins to be alienated and estranged from God, and the life of duty doth decay. When our first love is gone, our first works will in a great measure cease: Rev. ii. 4, 5, 'Nevertheless I have something against thee, because thou hast left thy first love. Remember, therefore, from whence thou art fallen, and repent, and do thy first works.' Well, then, the degree must be minded; for though a man may be steadfast in the main, yet he may be somewhat moved and shaken; but a Christian should not only be steadfast, but unmovable; otherwise we shall be very uncertain in our motions.

II. How needful it is: this is in a great measure showed already. But yet more fully.

1. Man at best is but a creature. The new creation doth carry a great correspondence with the old and first creation. It is not enough that the creature be, but he must be sustained in being; we have our being in God still: Acts xvii. 28, 'For in him we live, and move, and have our being.' As providence is a continual creation, so stablishing grace is the continuance of the new creation. The same grace that sets us in the state of the new creation, the same stablisheth us. God found no stability in the angels, therefore it is said he trusteth them not: Job xv. 15, 'Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.' They stand by the grace and favour of God. Take the best creatures even as creatures, they are defective and unstable in themselves; for God will have the creature, as a creature, to be a dependent thing on the Creator, who only is a being of himself. Man at his best estate was but an unstable creature - for Adam gave out at the first assault - and since, we are very unstable, blown down with the blast of every little temptation. Even in the state of grace, we are like a glass without a bottom, broken as soon as out of hand; and, therefore, God alone is able to make us stand, and persevere in this grace that we have received: 2 Cor. i. 21, 'Now, he that stablisheth us with you in Christ is God.' After we are in Christ, our stability is in God alone.

2. The indisposition of our natures both to every good word and work. (1.) To every good word. The truths of the gospel are supernatural. Now, things that are planted in us contrary to nature can hardly subsist and maintain themselves. We have some seeds of the law yet left in our hearts, Rom. ii. 14. But the gospel dependeth on sure revelation; therefore are there so many heresies against the gospel, but none against the law. Therefore, as they depend upon a divine revelation, they must be settled in our hearts by a divine power, and by a divine power preserved there; that as the doctrine is supernatural, so the grace may be also by which we do receive it. Faith is the gift of God: Eph. ii. 8, 'For by grace ye are saved, through faith; and that not of yourselves: it is the gift of God;' both as to its beginning, so to its preservation and increase. (2.) To every good work.

There is not only slowness and backwardness of heart to the duties of the gospel, but somewhat of the old enmity and averseness remaineth still. Our hearts are not only inconstant and unsettled, but very wayward: Jer. xiv. 10, 'Thus saith the Lord to this people, Thus have they loved to wander;' Ps. xcv. 10, 'It is a people that do err in their heart.' Moses was no sooner gone aside with God in the mount, but the Israelites, after their solemn covenant, fell to idolatry. Before the law could be written, they brake it. Now, we that have a warring principle within, how can we stand unless God establish us? There is a back-bias, there are the seeds of wantonness, anger, revenge, envy, impatience, worldliness, ambition, and sensuality. God knoweth how little the fleshly mind and interest is conquered in us; and therefore, if he did not establish us, we should soon show ourselves.

3. In regard of those oppositions that are made against us after once we be in Christ. It is not enough that we are brought out of the kingdom of Satan, but after we are rescued out of his hand and power, he pursueth us with continual malice; therefore there must be the same power to stablish us still in grace that first brought us into the state of grace: Col. i. 13, 'Who has delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son;' compared with 1 John iv. 4, 'Ye are of God, little children, and have overcome them; because greater is he that is in you than he that is in the world.' The world runneth a quite contrary course than those do that set their faces heavenward, and therefore maligns them, and pursues them with reproaches and troubles: 1 Peter iv. 4, 5, 'Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you; who shall give account to him that is ready to judge the quick and the dead.' And most commonly our supports are invisible, and we have no temporal interest to lean to; but, 2 Tim. i. 12, 'For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have believed, and I am persuaded he is able to keep that which I have committed unto him against that day.' We bear these afflictions by the power of God.

4. We see here the saints miscarry when God withdraweth his supporting grace but in part, as Peter, David. Peter was in the state of grace, and Christ prayed that his faith might not utterly fail; yet, when God did not establish him, you see what sins he was guilty of in that combat. David was 'a man after God's own heart;' but how did he fall when God upheld him not! Ps. li. Hezekiah; 2 Chron. xxxii. 31, 'Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart.' Thus is God fain to humble his children, to teach them dependence, and to put them in mind that they do not stand by their own strength.

III. Why it is to be sought of God?

1. He only is able: Rom. xvi. 25, 'Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ,' &c. Surely God never made a creature too hard for himself. He is able to defeat the power of enemies, and to preserve his people in the midst of temptations. So Jude, ver. 24, 'To him that is able to keep you from falling,' &c.; and 'He is able to keep that which I have committed to him,' 2 Tim. i. 12. The saints gather much comfort from this, for it is a relief to their thoughts against the dreadful and powerful opposition of the world; they have no reason to doubt of their Father's love. That which surpriseth them is to see all the world against them. It is the dreadfulness of power in the temptation and sense of their own weakness; therefore the power of God is a fit relief to them.

2. God is not very forward to cast you off, when he hath a just cause to do it. Your constant experience evidenceth this. If he here had done so, what had become of you long ago? For you have given him abundant occasion, you have wearied him with your sins, abused his mercies; and yet he hath not cast you off. He hath not utterly forsaken you, when you have turned the back upon him and have been ready to forsake him, but hath kept you from dangers and in dangers; yea, called you to his grace, confirmed you hitherto. Why should you doubt of his grace for the future? 2 Cor. i. 10, 'Who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us;' 2 Tim. iv. 17, 18, 'Notwithstanding, the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom; to whom be glory for ever and ever. Amen.'

3. He hath made promises of sustentation and preservation: Ps. lxxiii. 23, 'Nevertheless I am continually with thee; thou hast holden me by my right hand.' Though he fall, he shall not be utterly cast down, for God upholdeth him with his hand. If God hath promised to preserve that grace which he hath once given, should not we pray for the continuance of it with the more encouragement?

4. The experience of the saints: Ps. xciv. 18, 'When I said my foot slippeth, thy mercy, O Lord, held me up,' God's manutenancy is there asserted.

Use. Is to press us at all times to look up to God for establishment; but especially in two seasons: -

1. When we begin to decline, and grow more remiss and indifferent in the practice of godliness. If grace be weak, you must get it strengthened. When you grow bolder in sin, and more strange to God and Jesus Christ, and have little converse with him in the Spirit, oh! it is time to be instant and earnest with God, that he would recover you. Though you have embezzled your strength, yet you have to do with a merciful God; go to him for help: Ps. xvii. 5, 'Hold up my goings in thy path, that my footsteps slip not.' You have forfeited the more plentiful aids of grace; but beg him not to forsake you utterly. You must confess the sin, but God must remedy the evil: Ps. cxix. 133, 'Order my steps in thy word, and let not any iniquity have dominion over me.' Lord, I am apt to be led away with worldly allurements; my spiritual taste is distempered with carnal vanities: but, 'let not iniquity have dominion over me.'

2. In unsettled times, when we are full of fears, and think we shall never hold out in a holy course. God, that keepeth us in times of peace, will hold us up in times of trouble: Ps. xvi. 8, 'I have set the Lord always before me; because he is at my right hand, I shall not be moved.'

EIGHTEEN SERMONS ON SECOND THESSALONIANS CHAPTER TWO. on the Description, Rise, Growth, and Fall of ANTICHRIST.

by THOMAS MANTON.

SERMON XVII. 

Comfort your hearts, and stablish you in every good word and work. - 2 THES. II. 17.

WE come now, thirdly, to the prayer itself. He asketh two benefits: -

1. Comfort.
2. Establishment.

First, Comfort: 'Comfort your hearts.' But why doth the apostle pray for that which they had already? He had told them, in the former verse, that God had given them everlasting consolation, and now he prayeth that God would comfort them. The answer given by some is, that he prayeth that God would give them an increase of comfort; by others, that God would give them the continuance of it. Rather, by everlasting consolation is meant the solid matter of comfort; by his prayer, now the effectual application of it; for though sufficient matter of comfort be provided for us, yet God must powerfully apply it. The gospel is a sovereign plaster, yet God's hand must make it stick. Observe here: -

Doct. That all true and solid and heart-comfort is of God. He is called 'the Father of mercies, and the God of all comfort,' 2 Cor. i. 3; and again, 'The God of patience and consolation,' Rom. xv. 5. His Spirit taketh an office upon him to accomplish this effect in us, therefore called the Comforter.

1. I shall inquire what comfort is.
2. Show why it is of God.
3. What advantage we have thereby.

I. What comfort is. Three things are to be explained: -

1. Comfort.
2. Comforting.
3. In what sense it is of God.

I. 1. What comfort is. We call two things by that name: -

[1.] Our natural refreshment.
[2.] Our support in troubles.

[1.] Our natural refreshment, or the benefit that we have by the creatures for the support of nature. We cannot enjoy our temporal mercies with any delight and pleasure without God's leave and blessing; as to eat and drink with comfort, that the soul may enjoy good by its labour. In one place it is said, it is 'by the hand of God,' Eccles. ii. 24. In another place it is said to be 'the gift of God,' Eccles. iii. 13. It is by his power and his grace that the comfort of the creature is not in man's hands but God's; nor can the creature yield to us any comfort without his gift or grant. And because of our forfeiture by sin, we have neither these mercies from ourselves, nor the use; nor the natural benefit from the bare creature, which is health, strength, and cheerfulness. All goodness resideth chiefly in God, and it is to be found in the creatures only by participation, and that at his pleasure: Acts xiv. 17, 'He gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness;' that is, for the comfortable use of food, we must still look to the giver. But the apostle here doth not speak of the comfort of the creatures, but the comfort of the scriptures; not the supply of the body, but the support of the soul.

[2.] Comfort is taken for support in troubles. The Thessalonians were now under great persecutions. Comfort is a strengthening of the mind when it is in danger to be weakened by fears and sorrows, or the strength and stay of the heart in trouble: Ps. cxix. 50, 'This is my comfort in my afflictions, thy word hath quickened me;' and 2 Cor. i. 4, 'Who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we are comforted of God.' As cordials are for a fainting time, so are comforts for a time of afflictions. Indeed spiritual comfort is never out of season; because we are now in the house of our pilgrimage, and our chief good is at a distance from us; and because of the labours and difficulties of the spiritual life: therefore it is said, Acts ix. 31, 'When the churches had rest, they walked in the fear of God, and the comfort of the Holy Ghost.' But the great need of comfort is in our afflictions, therefore here I shall show three things: -
 

(1.) That God can give his people comfort in the greatest tribulation: his favour is enough to support them against the frowns of all the world: Isa. ii. 12, 'I, even I, am he that comforteth thee. Who art thou that thou shouldest be afraid of man that shall die, and the son of man that shall be made as the grass?' As long as we have the almighty and immortal God to stand by us, and the promise of eternal life, it will counterbalance all our trouble: Rom. v. 2, 3, 'We rejoice in hope of the glory of God: and not only so, but we glory in tribulations also;' 2 Cor. iv. 17, 'This light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' There is everlasting joy against a heaviness for a season, and everlasting ease and rest against a little present pain; there is enough to outweigh all that we can suffer for and from God. So the pardon of sin: Isa. xl. 1, 2, 'Comfort ye, comfort ye, my people, saith my God.' Why? 'Because her iniquity is pardoned.' Mat. ix. 2, 'Be of good cheer; thy sin is forgiven thee.' Here is sound comfort, the sting of all our troubles is taken away. Well, then, this the people of God have to support them in all their tribulation. They can set God against the creature, heaven against earth, pardon of sins against all the bitterness they meet with in the world.

(2.) That there is a special allowance of comfort for God's children in their afflictions. The Lord is more tender of his people then, when they want comfort, than at another time; they have a more plentiful measure of the supporting operations of his Spirit then: as 1 Peter iv. 14, 'If ye be reproached for the name of Christ, happy are ye, for the Spirit of glory and of God resteth upon you.' As the mother keepeth most with the sick child, so God looketh to the afflicted. This is the difference between God and the world: the world ever runneth most after those that are prosperous, and flourish and rejoice, as rivers into the sea, where there is water enough; but forsaketh those that are in poverty, disgrace, and want; but God is most mindful of his afflicted people, visiteth them most, vouchsafeth most of his comfortable presence to those that holily and meekly bear the afflictions he layeth upon them: 'He comforteth us in all our tribulations,' 2 Cor. i. 4. The soul is then more capable of spiritual comforts, because their taste is more purged and refined from the dregs of sense, and grace is more lively and exercised now; the more grace, the more comfort. And prayers are more frequent; and prayers are seldom in vain.

(3.) That our comforts carry proportion with our sorrows: 2 Cor. i. 5, 'As our afflictions abound, so do our consolations.' This cometh from the wisdom of God, that the evil may not be greater than our support; and from the faithfulness of God, 'who will not suffer us to be tempted above what we are able to bear,' 1 Cor. x. 13. And therefore, if he bring on heavy troubles, he puts a suitable measure of comfort and cheerfulness into our hearts. This is comfort.

2. What it is to have our hearts comforted. It showeth that the heart is the proper seat of spiritual comfort: Ps. iv. 7, 'Thou hast put gladness into my heart.' God's comfort is like a soaking shower, that goes to the root, and refresheth the plants of the earth more than a morning dew, that wets only the surface. Other comforts tickle the senses and refresh the outward man, but this penetrateth to the very heart. Christ prayeth, John xvii. 13, 'That they may have my joy fulfilled in themselves.' Christ's comforts are not reported to the ear only, but felt in the heart. The joy of the world maketh a great noise, but in the midst of it the heart is sorrowful. But God feasts his children with hidden manna; they have meat and drink which the world knoweth not of. In their outward man they are exposed to great difficulties, but their hearts are filled with 'joy unspeakable, and full of glory.' The joy of the carnal in outward things is foreign; and as much as their senses are pleased, their hearts are full of tormenting fears and secret disgusts. They may put a good face upon it, but dig the most jovial of them to the bottom, they have their inward stings and secret horrors of conscience. But in comforting his children God chiefly deals with the heart: Rom. v. 5, 'The love of God is shed abroad in our hearts by the Holy Ghost given unto us;' and 2 Cor. i. 22, 'He hath given us the earnest of the Spirit in our hearts.' In establishing this comfort, God doth immediately work upon the soul. He useth means indeed; as the word: Rom. xv. 4, 'That you through patience and comfort of the scriptures might have hope.' There we have the grounds of comfort set forth - Christ's redemption, the promises of the gospel, both of pardon and life, and the ordinances, as the sacraments; as the eunuch after his baptism: Acts viii. 39, 'He went away rejoicing.' So in the Lord's Supper, we come to eat of Christ's peace-offerings that we may rejoice in God: Ps. xxii. 26, 'The meek shall eat and be satisfied; they shall praise the Lord that seek him: your heart shall live for ever.' But his Spirit worketh immediately upon the soul; either - (1.) By opening the understanding to see the grounds and reasons of comfort: Rom. xv. 13, 'Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost;' or (2.) By raising the heart to the lively act of joy: Acts xiii. 52, 'The disciples were filled with joy, and with the Holy Ghost.' Certainly God comforteth the heart both ways by seeing the grounds as he worketh faith. Man is a reasonable creature, and it is not imaginable that the Holy Ghost should comfort us we know not why: he revealeth indeed supernatural grounds of comfort; but if they be not evident to reason, they are evident to faith. But then the very joy is executed by the efficacy of his impression. But of that more anon.

3. In what sense comfort may be said to be of God? I answer - Three ways: -

[1.] When it is allowed by him.
[2.] When the matter is provided by him.
[3.] When it is wrought by him.

[1.] When it is allowed by him, and warranted by him. Every man affects comfort and oblectation of mind; for otherwise they could never be pleased in that condition they are in, nor satisfy themselves. It would much undeceive the carnal world, and make them see the folly of their unreasonable joy and quiet, if they would put conscience to the question, Is our joy from God or no? that is, Doth God allow it me? Certainly God doth allow us to rejoice in our outward portion: Eccles. v. 18, 'It is good and comely for one to eat and drink, and to enjoy the good of all his labours that he taketh under the sun, all the days of his life which God giveth him, for it is his portion;' but so that his favour may be the matter of our chief joy, for otherwise it is exceeding folly and gross carnality to rejoice in the creature apart from God. And in the midst of the greatest soul-dangers, you must first inquire, Are all things right between God and me? It is a mighty contempt of God, yea, brutish atheism, to sit down contented with anything on this side God, Luke xii. 19, and to say, 'Soul, take thine ease, thou hast goods laid up for many years.' To sing lullabies to our souls when God is angry for sin, this comfort is not allowed by God: 'There is no peace, saith my God, to the wicked,' Isa. lvii. 21. It is spiritual madness to dance about the brink of hell.

[2.] When the matter is provided by him. God in the new covenant hath propounded excellent grounds of comfort: John xiv. 1, 'Let not your hearts be troubled; ye believe in God, believe also in me.' The two great general grounds of support against heart-trouble are God's merciful nature and Christ's mediation; more particularly in the new covenant, the promises of pardon and life, - of pardon of sin: Rom. v. 1-3, 'Therefore being justified by faith, we have peace with God through our Lord Jesus Christ,' &c.; and of life eternal: 1 Thes. iv. 18, 'And so shall we ever be with the Lord; wherefore comfort one another with these words.' It is good to see what comforts we live upon and propound to ourselves and others, more expressly as to afflictions, God's particular providence, that nothing falleth out without God's appointment: 1 Thes. iii. 3, 'That no man should be moved with these afflictions, for yourselves know that we were appointed thereunto.' It is not chance or a natural accident, but that which God hath appointed. If any Shimei rail, the Lord hath bid him curse. If any evil come to us, is it without God's fatherly care over his people, who ordereth all things for their profit? Heb. xii. 10, 'They verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.' And his unchangeable love, which doth not vary and alter with our condition: Heb. xii. 6, 'Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.' He is our God still, though he seemeth to deal hardly with us. We learn of Christ on the very cross to cry, 'My God,' Mat. xxvii. 46; and if we cannot find enough in him when the creatures and our natural comforts fail, it is meet we should lose them: Hab. iii. 18, 'Though the fig-tree should not blossom, &c., yet I will rejoice in the Lord, I will joy in the God of my salvation.' This is the sum of God's comforts; and when these things are suggested to us, God comforteth our hearts.

[3.] When by these means God worketh comfort in us. Joy is often called 'the comfort of the Spirit,' and 'joy in the Holy Ghost,' Rom. xiv. 17. Now all the Spirit's works are singular, and do much exceed the natural work of man's heart. The groans which he stirreth up in prayer are 'unutterable,' Rom. viii. 26; his joys 'unspeakable and glorious,' 1 Peter i. 8. The heathens counted that fire more fit and pure for their altars which was enkindled by a sunbeam rather than a coal taken from a common hearth. So this comfort which is raised in us by the Holy Ghost is more rich and glorious and effective than that which is the fruit of our bare reason, or the mere working of our human spirit, even in the common grounds of Christian comfort; or as elementary fire differeth from culinary and kitchen fire, and is much more pure, so doth this joy, which is immediately wrought in us by the Spirit, from all joy that we can work by ourselves, out of the scriptural grounds of comfort. Carnal men have their joy at the second or third hand, as God blesseth the order and influence of inferior causes; it comes to them from creature to creature, so as they discern not the work of God in it; yea, the joy of common Christians in the proper grounds of comfort is not so strong as that which is raised in us by the immediate impression of the comforting Spirit.

II. Why this is of God.

1. Because God challengeth this as his own right to comfort the heart of man; and therefore, whatever the means of the comfort be, God will be owned as the spring and fountain of it. He keepeth this as his great bridle upon the world, to govern the hearts of men: Job xxxiv. 29, 'When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only.' Our peace and trouble is in God's hands, and at his disposing. It is true he exerciseth his sovereignty according to law, and in his internal government according to the law of grace, penally withdrawing his comforting Spirit, and leaving us to our doubts, and troubles, and fears; by the rewarding our obedience and faithfulness with the manifest tokens of his love, as the matter shall require. It is enough for the point in hand that God alone doth powerfully dispense peace or trouble. And when he will give comfort, none can make his gift void; for it is at his command; and in both, a nation is all one with a particular person as to any ability to resist God.

2. Though grounds of comfort be never so dear, yet if God concur not, we find not the effect; therefore it is his Spirit that can only comfort the heart. To have God's warrant for our comfort is much, but to have his impression is more; both must concur, or the soul will not be comforted. It falleth out many ways, sometimes out of ignorance. When a well of comfort was near, poor Hagar saw it not, and was almost famished with thirst, until 'God opened her eyes, and she saw a well of water,' Gen. xxi. 19. We know not the grounds of our comfort. Sometimes out of passion; grief is obstinate, and will admit no remedy: as 'Rachel would not be comforted,' Jer. xxxi. 15. They are so peevishly addicted to their worldly comforts, that if they be crossed in them, they will not admit of God's comforts, though they are evident, clear, and pertinent. Sometimes out of forgetfulness: Heb. xii. 5, 'Ye have forgotten the exhortation which speaketh unto you as unto children.' And oblivion is an ignorance for the present. Had they remembered, they would not have fainted and waxed weary. It is a great work of the Spirit to bring to remembrance. Sometimes questioning their interest in comfort; besides that, there are general comforts, when interest is not clear. Now the Spirit, that showeth us the things given us of God, doth also reveal and evidence our right to them. What is wrought in our hearts - that is to say, by quickening us to exercise grace, - he evidenceth the truth of grace; and in our afflictions by patience maketh out our comfort: Rom. v. 3-5, 'We glory in tribulations, knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' From the whole, there can be no true solid comfort but what God bestoweth; his favour, and our interest in his favour, is manifested to us by his Spirit.

III. What advantages we have by this, that all solid comfort is of God.

1. It assureth us of God's readiness to comfort poor afflicted creatures that humbly submit to him. He that is the God of all comfort is also the Father of mercies; his mercy and compassion inclineth him to comfort us. God hath his name from this effect - Nomina sunt a notioribus - 'God that comforteth those that are cast down,' 2 Cor. vii. 6. He is very tender of all afflicted creatures, much more of his people.

2. God's comforts come with more authority, and silence all our doubts and fears: Ps. xciv. 19, 'In the multitude of my thoughts within me thy comforts delight my soul.' We have many intricate, perplexing thoughts, out of which we cannot disentangle ourselves; no comforts come with such authority and power as God's comforts. In the comfort we have it is good to consider whence it cometh: Is it God's comfort, or a fancy of our own? If it be made up by our own fancy, it will be like a spider's web, that is weaved out of its own bowels, but is gone and swept away with the least turn of a besom; but God's comforts are more durable: they flow from the true fountain of comfort, upon whose frowns or smiles our happiness and misery dependeth. There is little warmth in a fire of our own kindling. God's comforts are built on his covenant, and have a commanding force and overpowering efficacy on the soul. God in his word speaketh by sovereign authority; in our hearts he worketh by powerful efficacy. The authority of his word we own when we speak to others or to ourselves, when we know trouble but in supposition or imagination. The efficacy of his grace we feel when trouble comes actually upon us; many that strengthen others, when it cometh upon them faint themselves: Job iv. 4, 5, 'Thy words have upholden him that is falling, and thou hast strengthened the feeble knees. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.' Which showeth that not only the matter of comfort, but the effectual blessing cometh from God, or comforting of souls is his work.

3. That God's comforts are full and strong. For he worketh like himself, and therefore can and will support his people in the greatest difficulties. It is sometimes represented as full: Acts xiii. 52, 'The disciples were filled with joy, and with the Holy Ghost;' and, 'I am filled with comfort, and am exceeding joyful in all our tribulations,' 2 Cor. vii. 4: uperperisseuomai th cara. And our Lord Jesus, when he took care for our comfort, took care for our full comfort: John xv. 11, 'These things have I spoken, that my joy may remain in you, and your joy might be full.' Thus we see the joy of believers is a full joy, that no other joy needeth to be added to it; it is a full joy to bear us out under all discouragements. For what is wanting to them who have God for their portion, and the promised glory for their inheritance, and God's providence engaged for their protection, safety, and comfort, while they are here by the way? And it is strong as well as full: Heb. vi. 18, 'That by two immutable things, in which it is impossible for God to lie, we might have strong consolation.' Other comforts are weak and of little force; they are not affliction-proof, much less are they death-proof, and judgment-proof; they cannot stand before a few serious, sober thoughts of the world to come. The comforts of the world cannot stay and revive the heart; for every blast of a temptation scattereth them.

Use 1. To reprove Christians for their over-much dejection and fainting in troubles. Why are we so much cast down? Is there no balm in Gilead, nor comfort in God? Why hath God taken the name upon him of being the God of all comfort, and put this office upon his Spirit to be the comforter? Hath he not made sufficient provision in the new covenant? Is there any evil which the promise of eternal life cannot countervail? Is God backward to give you comfort? Why, then, did he send Christ, write scriptures, appoint a ministry and ordinances, seek to prepare you for it by the seal and earnest of his Spirit, and invite you so earnestly to trust in him, to cast all your care upon him, and so often forbid your fear and sorrow?

Use 2. If all comfort be of God, let us go to God for it. But then take these three directions: -

1. See you be qualified for it. Comfort follows holiness, as heat doth fire: the Spirit is first a sanctifier and then a comforter; and according to God's promise, is more necessarily a sanctifier than a comforter: Eph. i. 13, 14, 'In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory.' Comfort is our happiness; but we are made holy before happy. Hereafter we enter into our master's joy, we have a taste of it in the world. But who have this taste but the sanctified and self-denying Christians? The work of sanctification is carried on more certainly, but his comforting work is many times obscure and interrupted. Do your work thoroughly and faithfully, and you may refer yourselves to God for comfort.

2. Expect not a singular way of comfort besides the word. It was Eliphaz's charge upon Job, chap. xv. 11, 'Are the consolations of God small with thee? Is there any secret thing with thee?' The charge is, that he undervalued the common consolation of God, and looked for some secret way peculiar to himself of getting comfort, besides humbling of himself, and turning unto God. No; God hath sufficiently provided for the comfort of his people, and we must not expect singular manifestations of his love, and special signs and tokens, beyond the common allowance given to the whole family. It is a thousand to one but it is some false consolation and dream of comfort which they affect and cry up, beyond or besides the usual comforts of his word.

3. Do not compare lower discoveries of God with that great revelation he hath made of his mind in the word, for the comfort of his people; for this argueth great unthankfulness, and a secret desire to set up man's comfort against those which are unquestionably of the Lord. Sure it is, that whatever good is in nature, is from God; but it is mingled with so many weaknesses, that what is of God can scarce be seen in it. I speak of those that cry up heathen philosophy, to the disparagement of the word of God, as if it were a better institution to quiet the mind, and fortify it against all troubles, than Christianity. But alas! they neither know the true ground of misery, which is sin, nor the true ground of comfort, which is Christ, And that which mere man offereth can neither come with such authority and blessing as what cometh immediately from God. This is a moonlight that rotteth things before it ripeneth them. In short, philosophers were never acquainted with Christ, the foundation of comfort; nor the Spirit, the efficient cause of comfort; nor the promise of pardon and life, which is the matter of comfort; nor faith, which is the light by which we know things that depend upon divine revelation, and so the proper instrument of comfort. This I thought good to say, because comfort and rest for souls is one of the great benefits of our religion: Jer. vi. 16, 'Stand in the way and see, and ask for the old paths, where is the good way, and walk therein; and ye shall find rest for your souls;' Mat. vi. 28, 29, 'Come unto me, all ye that labour, and are heavy laden, and I will give you rest."

Use 3. Seek it in the use of means and ordinances which God hath appointed for the raising of comfort in us, as the word, prayer, and the Lord's Supper. In solemn duties God reneweth the pledges of his love to us, exciteth grace, and by grace comfort. It must needs be so, because then the grounds of comfort are anew laid in the view of conscience; graces are in their lively exercise, and God is not wanting to his own institution. Take all these three together, and the reverent use of the Lord's Supper must needs increase our comfort. The ground of comfort is reconciliation with God by Christ, Rom. v. 11, 'We joy in God through our Lord Jesus Christ, by whom we have now received the atonement.' And here we raise up our faith and love: Cant. i. 4, 'The King hath brought me into his chamber. We will be glad and rejoice in thee; we will remember thy love more than wine. The upright love thee.' God's ordinances are not empty; there is some participation: 1 Cor. x. 16, 'The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?'

Use 4. Consider the ends why God giveth us comfort. It is to fortify us against the enemies of our salvation, so far as they are vexing, and troubling, and molesting us in the way to heaven. The Spirit hath two great offices - to be a sanctifier and comforter; and both serve all the needs of Christians. When we are enticed to sin, he helps us as a sanctifier; when we are discouraged in God's service, he helps us a comforter. And therefore Christians are to consider their condition, and what their present state requireth; for God dispenseth his grace according to the assaults made upon them by the enemies of their salvation. As for instance, our enemies are the devil, the world, and the flesh. These we renounced in baptism; and in the progress of Christianity, these are those with whom we conflict and must overcome. As for instance, the devil is a tempting devil, who seeketh to draw away the saints from God, and, by the love of the flesh, to weaken our love and obedience to our proper and our rightful Lord. Now what are we to do in this case? To beg comfort and peace, that we may not be troubled, though we yield unto his temptations? Alas! this were to turn the grace of God into wantonness. No; we are to be 'sober and watchful,' 1 Peter v. 8 - to use all the rules of sobriety and vigilancy, that our worldly comforts may not be a snare to us (sobriety is a holy moderation in the use of all earthly things: vigilancy is a holy diligence and seriousness in the use of means); and also add to both the help of the sanctifying Spirit, that we may keep up our love to God, and be faithful in our obedience to him. But the devil is not only a tempting devil, but a vexing and disquieting devil, who 'accuseth us before God day and night,' Rev. xii. 10, raiseth in us many troublesome fears to make our service uncomfortable, and tire us and clog us. What is our duty then? To beg the help of the Comforter, not only to show love to God, but that we may have some persuasion of his love to us, and quench his fiery darts, that we may go on cheerfully in our work, because 'the God of peace shall bruise Satan under your feet shortly,' Rom. xvi. 20. So for the world. The world is a tempting world, drawing our affections from God and heaven to present things; and when it smileth on us, encroaches upon our hearts more and more: 2 Tim. iv. 10, 'Demas hath forsaken me, having loved this present world.' Now what is our business then? To beg comfort and assurance of God's love? No; that would be our bane; there is work for the Sanctifier rather than the Comforter, that the worldly spirit may be subdued in us; there is need of mortification rather than assurance, that we may be 'crucified to the world,' Gal. vi. 14. But sometimes the world is a persecuting world, and reproacheth and troubleth us with all manner of vexations; then there is work for the Comforter, to seal up to our souls the love of God, our interest in Christ: John xvi. 33, 'These things have I spoken to you, that in me ye might have peace; in the world ye shall have tribulation: but be of good cheer, I have overcome the world;' and to become to our souls the earnest of eternal glory. Comfort is for tribulation; at other times we are glutted with it, but then it is our great support. When all things fail, we feel the great necessity of the joys of faith. It is good to time well our duties. David saith, Ps. lvi. 3, 'What time I am afraid, I will trust in thee.' So for the flesh; it enticeth us: James i. 14, 'Every man is tempted when he is drawn away of his own lust and enticed.' Many times it draweth to actual sin by indulgence to its desires; yea, disposeth us often to apostasy and falseness of heart; for apostasy usually begins at falseness of heart, when the fleshly mind and interest is not thoroughly overcome. Well, when we are conscious to this, what shall we do in such a case? Certainly the great and proper work is to beg the Spirit, and implore the Spirit as a sanctifier, and to be more obedient to his sanctifying motions. Comfort will come in time. Well, but the flesh is not only enticing, but troublesome and grievous to the saints; witness Paul's groans: Rom. vii. 24, 'O wretched man that I am! who shall deliver me from the body of this death?' We are quite wearied and tired out with the importunity of its motions; we would serve God more purely and perfectly. Then there is work for the Comforter, and confidence in his operations to help the faithful soul: Phil. i. 6, 'Being confident of this very thing, that he which hath begun a good work in you will perform it unto the day of Jesus Christ.' Then it is seasonable to remember the covenant we are under: Rom. vi. 14, 'For sin shall not have dominion over you; for ye are not under the law, but under grace.' The serious, striving soul will not be left destitute. Thus must we expect comfort.

Use 5. Remember that comfort hath a latitude in it, and is expressed by divers worda

1. Sometimes by it support is implied, when the sense of sin and fear of God's wrath is not altogether removed and taken away, but so mitigated and abated, that hope doth more easily prevail in the soul than fear; and we resolve to wait on God, though we cannot so fully clear up our interest in him. You have many conflicts and fears, yet some hope and expectation towards God: Jonah ii. 4, 5, 'I am cast out of thy sight, yet will I look again to thy holy temple.' Resolute adherence giveth great support: Job xiii. 15, 'Though he slay me, yet will I trust in him; I will maintain my own ways before him.' He dependeth merely on the covenant.

2. Peace, or some rest from troubles and accusations of conscience. There is some calm and quiet of soul: Rom. v. 1, 'Being justified by faith, we have peace with God;' Gal. vi. 16, 'As many as walk according to this rule, peace be on them, and mercy.' Assaulted with none or light fears: John xvi. 33, 'In me ye shall have peace.' I will give you peace, though not full spiritual suavities.

3. The third word is joy: 1 Peter i. 8, 'Ye rejoice with joy unspeakable, and full of glory.' In peace all things are quiet, they have no anxious thoughts; but in joy there is a sensible motion of pleasure and delight. They are feasted with the pleasures of faith, love, and hope. Let us then bless God for any degree of comfort.

EIGHTEEN SERMONS ON SECOND THESSALONIANS CHAPTER TWO. on the Description, Rise, Growth, and Fall of ANTICHRIST.

by THOMAS MANTON.

SERMON XVI.

And good hope through grace. - 2 THES. II. 16.

WE now come to the third ground of audience and acceptance. He hath given us 'good hope through grace.' This showeth how we entertain the everlasting consolation offered in the gospel with good hope, and this wrought in us by God.

Here is-

l. The gift: good hope.
2. The moving cause: through grace.

Doct. That it is a great advantage, when we pray for consolation and confirmation in holiness, to consider that God hath already given us the hope of eternal life.

Here I shall -

I. Open the gift.
II. Show what encouragement this is in prayer.

I. In the opening the gift, let me inquire: -

1. What is this good hope mentioned, and what are the properties of it?
2. That this is the free gift of God.

1. What is this good hope?

[1.] Hope is sometimes put for the object or thing hoped for; as Prov. xiii.12, 'Hope deferred maketh the heart sad;' that is, the delay of the good expected is very tedious and troublesome to us. So in Christian hope: Col. i. 5, 'For the hope which is laid up for you in heaven;' where hope is put for the object of it, the blessed and glorious estate which is reserved for us hereafter. The great objects of hope, which yet do not exclude intervening blessings, are these: -

(1.) The coming of Christ to our comfort: Titus ii. 13, 'Looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;' 1 Peter i. 13, 'Gird up the loins of your minds, and be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ. Hope is there described by its singular object, the coming of Christ, called there the revelation of Christ. Christ is now under a veil, his bodily presence being removed, and his spiritual glory seen but darkly, as in a glass; but then he shall appear in person and in his glory. When Christ withdrew out of sight, our comfort seemed to be gone with him; but he will come again. He is not gone in anger, but about business, to set all things at rights against the day of solemn espousals; and then he cometh to possess what he hath purchased, and to carry the church into the everlasting place of her abode. This is the great hope of Christians, and a blessed and good hope it is indeed.

(2.) The resurrection of the dead: Acts ii. 26, 'My flesh shall rest in hope;" Acts xxiv. 15, 'I have hope towards God that there shall be a resurrection both of the just and unjust;' Acts xxvi. 6-8, 'Now I stand judged for the hope of the promise made unto the fathers, unto which promise our twelve tribes, instantly serving God day and night, hope to come. Why should it be thought an incredible thing with you that God should raise the dead?' Death seemeth to make void all the promises at once; but there is an estate after death; the dead shall rise; and to men bred up in the bosom of the church this should not seem incredible. It is not incredible in itself, considering the justice and power of God. But why to you, since all religion tendeth to it? But it is a matter of undoubted certainty all believers do look for, long for, and prepare for this blessedness, otherwise why should they trouble themselves about religion, which abridgeth us of present delights, and exposeth us to great difficulties and sufferings? But there is another life after this, where all is happy and joyful, and therefore we 'serve God instantly day and night.'

(3.) The vision of God, that at length we shall be admitted into his blessed presence, and see him as he is, and be made like him both for holiness and happiness, 1 John iii. 2.

(4.) Our heavenly inheritance: 1 Peter i. 4, 'An inheritance incorruptible, and undefiled, that fadeth not away, reserved in heaven for us.' Called eternal life: Titus i. 2, 'In hope of eternal life, which God, that cannot lie, promised us.' The glory of God: Rom. v. 2, 'We rejoice in hope of the glory of God.' Well, then, all this is a good hope, if there be the things hoped for; for the object of our hope is the chiefest good, the eternal vision and fruition of God; this is that we must aim at as our happiness: Ps. xvii. 15, 'As for me, I shall behold thy face in righteousness; I shall be satisfied when I awake with thy likeness.' We must seek after it and make it our constant work: Heb. xi. 6, 'God is a rewarder of them that diligently seek him.' This is that we must take hold of, as having a right and title to it: Heb. vi. 18, 'Who have fled for refuge to lay hold on the hope set before us.' We challenge it by the law of grace; as we fulfil the conditions, our hold is more strong, right more evident; as we get greater measures of the first-fruits, we gain more security and confidence in the spiritual conflict: ver. 19, 'Which hope we have as an anchor of the soul, sure and steadfast.' By good works we enter upon the possession of it, in part, as we get the first-fruits of the Spirit: Rom. viii. 23, 'We ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body;' 2 Cor. v. 5, 'Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit.' In whole, when we come to heaven, for then we 'enter into our Master's joy,' Mat. xxv. 21. When we die our souls enter into that blessed place, where the spirits of just men are made perfect; not only preserved in manu Dei, but admitted in conspectum Dei: 1 Peter i. 9, 'Receiving the end of your faith, the salvation of your souls.' But after the resurrection and general judgment: John xiv. 3, 'I will come again, and receive you to myself; that where I am, there ye may be also.' Then, in body and soul, we enter into our everlasting mansions.

[2.] Sometimes hope is put for the reasons and causes of hoping; and so he that giveth me solid reasons of hoping, giveth me good hope. In this sense it is taken, Heb. vii. 19, 'The law made nothing perfect, but the bringing in of a better hope did, whereby we draw nigh to God.' By the better hope is meant the sure and comfortable promises of the gospel, depending merely on the grace of God, which gives hope to lost sinners of recovering commerce and communion with God; that is, solid grounds upon which they may expect the pardon of their sins and eternal life. In this sense, good hope is hope well warranted. The solid reasons are contained in the word of God: Rom. xv. 4, 'Whatsoever things were written aforetime, were written for our learning, that we, through patience and comfort of the scriptures, might have hope.' The great end of the scriptures is, that we might have a sure hope in God - quod agit tota scriptura, ut credamus in Deum. The business of the scripture is to bring us to believe in God, and wait upon him for eternal salvation. There the rule of commerce between God and us is stated; whatever is promised is sure. There may be reason to expect some things from God's merciful nature, though we have no promise about them; but the sure and certain hope is grounded on the promise; that is an express ground of confidence and hope that will never leave us ashamed; it is well-grounded hope, therefore good hope, built on the promise and word of the eternal God.

[3.] By the act or grace of hope itself. This may be called good either in itself or with respect to the degree.

(1.) In itself: 'It is good that a man should both hope and quietly wait for the salvation of the Lord,' Lam. iii. 26. Bonum is either honestum, jucundum, or utile: it is good in all regards. It is our duty to rest assured in God's promise. It is pleasant to anticipate and forecast a blessing to come. Surely it is delightful to live in the foresight of endless glory. It is profitable to support our hearts under present difficulties and troubles, and the uncertainties of the present life.

(2.) In respect of the degree and measure of it. That is good hope which is most able to do its office, when it is lively hope: 1 Peter i. 3, 'Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again to a lively hope;' such as doth most support and quicken us. The more serious and earnest our reflections are upon eternal life, the better is the hope: Heb. vi. 11, 'Show the same diligence to the full assurance of hope unto the end.' We should still keep up this sure and desirous expectation. Briefly, hope the grace is twofold.

(1st.) There is a hope which is the immediate effect of regeneration, and is a constitutive part of the new creature. Of that the apostle speaketh, 1 Peter i. 3, 'Begotten to a lively hope.' This merely floweth from our acceptance of the new covenant, and dependeth upon the conditional offer of eternal life. We take it for our happiness, resolving to seek it in God's way; without this a man cannot be a Christian, till he hope for eternal life to be given him upon Christ's terms.

(2dly.) There is a hope which is the fruit of experience, and belongeth to the seasoned and tried Christian, who hath approved his own fidelity to God, and hath much trial of God's fidelity and faithfulness to him. Of this it is said, Rom. v. 4, that 'Experience worketh hope.' It differeth from the former, because it produceth not only a conditional certainty, but an actual confidence of our own salvation. The former is necessary, for we live and act by it; the other is very comfortable, for it facilitateth all our acts when we know 'there is reserved for us a crown of life, which the righteous Judge will give in that day;' and do not only believe 'a resurrection both of the just and unjust,' but our own resurrection unto eternal life.

But now for the effects. I shall instance in two which suit with the prayer in the text - consolation in troubles, and confirmation in holiness.

First, Support in troubles. When we are certainly persuaded of a happy issue, we are the better kept from fainting: Phil. i. 19, 'I know that this shall turn to my salvation,' &c. He speaketh it of his troubles, and the machinations of' his adversaries; and this knowledge he calleth in the 20th verse, 'his earnest expectation and his hope.' The bitterest cross is sweetened by hope. This carried him through his sufferings, not only with patience, but comfort; as men in a storm, when they see land, take courage; it is but enduring a little more tempest and they shall be safe on shore. To a hoping Christian, his whole life is a rough voyage, but a short one.

Secondly, To encourage us in working. It is hope sets the whole world a-work: 1 Cor. ix. 10, 'That he that plougheth should plough in hope; and that he that thresheth in hope should be partaker of his hope.' Certainly it is hope sets the Christian a-work: Acts xxvi. 7, 'Unto which promise our twelve tribes, instantly serving God day and night, hope to come.' Why are God's children so hard at work for God, but out of love to him, and hope to enjoy him forever? Oh! let us continually be serving God. Let us live always either for heaven, as seeking it, or upon heaven, as solacing ourselves with the hopes of it; do whatever we do in order to eternal life, and not be taken up with trifles, and this will put life into our endeavours. It is for a glorious and blessed estate on which we employ all this labour.

2. That this is the free gift of God. I must prove two things: -

[1.] That good hope is his gift. He doth not only give us objective grace, - this is the free and undeserved mercy of the gospel, or a sufficient warrant to hope for it, which are his gracious promises; but subjective grace: the hope by which we expect this blessedness is freely wrought in us by his Holy Spirit, which is a further confirmation of his love to us, that he hath not only given us the blessedness we hope for, but the very hope itself. The Spirit's work is necessary -

(1.) By way of illumination, to open the eyes of our minds, that we 'may see what is the hope of his calling,' Eph. i. 18. Alas! otherwise our sight cannot pierce so far, nor discern any reality in a happiness that lieth in an unseen and an unknown world, so as to venture and forsake all that we see and love for a God and a glory that we never saw. Nature, if it be not blind in discerning the duty of man, yet it is purblind; it cannot foresee the happiness of man, which lieth afar off from us: 2 Peter i. 9, 'But he that lacketh these things is blind, and cannot see afar off.' A short-sighted man cannot see things at a distance from him: not from any defect in the object, but through the fault in his eyes. So the natural man, blinded by delusions, doth either not believe, or forget the world to come; though these things be set before him in the promises of the gospel, they leave no impression upon his heart. There needeth a very quick sight to be able to look from earth to heaven; therefore, till we are enlightened by the Spirit, we can have no saving knowledge of those things which pertain to the kingdom of God or eternal life.

(2.) By way of inclination. The Spirit doth not only open the eyes of our mind, but he doth also incline our hearts to mind and seek after these things as our portion and happiness: Acts xvi. 14, 'God opened the heart of Lydia.' There is an opening of our mind, and an opening of our hearts necessary; for the wisdom of the flesh is kneaded into our natures, and we are prepossessed and entangled with divers foolish and hurtful lusts. Though we know these things, we regard them not, and therefore the work of the Spirit is necessary to incline us earnestly to look and long, and patiently to wait, for blessedness to come: Gal. v. 5, 'For we through the Spirit wait for the hope of righteousness by faith.' Alas! otherwise we should never regard these things, certainly we would not wait for them with so much patience and self-denial, and solace our hearts with these hopes in the midst of all our labours, adversities, and troubles, when all is in expectation, and so little in possession.

(3.) By way of excitation, he doth quicken us and comfort us, by raising our thoughts, desires, and endeavours after the promised glory and blessedness: Rom. xv. 13, 'Now, the God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy Ghost.' It is by his lively impressions that this grace is acted in us with any profit; our hope is acted and increased by his power, blessing the promises of the gospel to this end.

[2.] That it is his free gift. That which moveth God to give us this hope is his mere love and grace.

(1.) The matter of hope is God's free, undeserved mercy. The mercy of God is everywhere made the great invitation of hope to the fallen creature: Ps. cxxx. 7, 'Let Israel hope in the Lord, for with the Lord is mercy and plenteous redemption.' Without this there were no hope for us, and therefore the saints make this their anchor-hold: Ps. xiii. 5, 'I have trusted in thy mercy, therefore my soul shall rejoice in thy salvation;' let others trust in what they will, Lord, I will trust in thy mercy. This is that which maketh hope lift up the head: Jude 21, 'Looking for the mercy of our Lord Jesus Christ unto eternal life; there is our best and strongest plea. But -

(2.) For the grace of hope, it is the mere fruit of the Lord's mercy; such are our undeservings and ill-deservings, that nothing else could incline him to give us this hope. He was not induced by any merits of ours, which are none; nor hindered by any demerits or sins of ours, which were many and great; only his grace moved him to bring us under the hopes of the gospel, that we might set ourselves with longing and certain expectation in the way of holiness, to seek after the eternal enjoyment of himself: 1 Peter i. 3, 'Of his abundant mercy he hath begotten us to a lively hope.' There were so many provocations on our part, such great privileges to be enjoyed, that nothing but abundant mercy could give us this hope.

II. What encouragement is this in prayer, if God hath given us good hope through grace?

1. God would not invite and raise a hope to disappoint it; for surely the Lord will not deceive his creature that dependeth upon his word, and therefore we are allowed to challenge him: Ps. cxix. 49, 'Remember thy word unto thy servant, on which thou hast caused me to hope.' The words contain a double argument: the promise was of God's making, and the hope of his operation, - it is thy word, and thou hast caused me to hope; his grant in the new covenant, and his influence by the Spirit. We have a strong tie upon him, as he giveth us the promise, which is a ground of hope. Surely we may put his bonds in suit, Chirographa tua tibi injiciebat, Domine. But when his Spirit hath caused us to hope, it is not with a purpose to defeat it; and therefore we may expect necessary blessings, such as are support and establishment in holiness. Sometimes God promiseth that we may believe, and then promiseth again because we do believe and trust in him: Isa. xxvi. 3, 'Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee.' Actual hope and trust giveth a fresh claim or new interest, for God will not fail a trusting soul, as a generous man will not fail his friend if he rely on him. We count this to be the strongest bond we can lay upon another, to be mindful of us, and faithful to us - I wholly trust upon you. Now, much more will God do so: when he hath sent his work before, he will bring his reward with him; when he hath invited hope by his promise, and caused hope by his Spirit, he will give the mercy you hope for, for he hath prepared you for it by his preventing grace. I remember the prophet telleth God, Jer. xx. 7, 'O Lord, thou hast deceived me, and I was deceived;' words that seem to intrench upon the honour of God. Some interpret them as if they were spoken by the prophet in a passion; others soften them by another rendering, 'Thou hast persuaded me, and I was persuaded,' that is, to undertake the prophetical office, to which I was nothing forward of myself, and have found it more troublesome than I expected. But why may not the words be spoken as a supposition: 'If I be deceived, thou hast deceived me'? God had told him that he would make him as a brazen wall, and had raised a faith and hope in him that he would bear him out in his work; and so it signifies no more but 'I cannot be deceived.' When you have God's word, and a well-grounded hope, it is not a foolish imagination or vain expectation. God will not deceive a poor creature that trusts in him for necessary things, such as perseverance and establishment in holiness.

2. He that giveth us hope will give us all things necessary to the thing hoped for; therefore when God hath called us to the hope of eternal glory by Jesus Christ, we may with the more confidence pray for necessary support and establishment in the way. This argument seemeth to be urged by the apostle: 1 Peter v. 10, 'The God of all grace, who called you to his heavenly glory by Jesus Christ, after ye have suffered a while, make you perfect, stablish, strengthen, settle you.' God, that called us to eternal glory, foresaw the difficulties and troubles we should meet with by the way, and therefore provided grace answerable, which we are to sue out by prayer. Surely he that called them to the possession of everlasting blessedness by the Mediator, did not flatter them into a vain hope, as it will prove, if he help us not. Therefore he will assist us in these difficulties, and though he will not exempt us from the conflict, yet he will not deny strength. When we consent to his calling, it is a sure ground to our faith that he that hath called will give us all things necessary to our perseverance; for his calling, when it is effectual, will not be in vain and to no purpose: 1 Cor. i. 9, 'God is faithful, by whom ye were called into the fellowship of his Son Jesus Christ our Lord;' 1 Cor. x. 13, 'There hath no temptation taken you but what is common to men: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.' The intent of his calling is to bring them to the possession of what he hath called them to. If he would at first take us with all our faults, and put us under the hopes of the gospel when we were sinners, he will follow the first grace with continual aids and supports, until he hath perfected his work; and therefore, when a people are sincere, and willing to run all hazards for Christ, God will not only give them glory at the end of their journey, but bear their expenses by the way; and therefore we need not be discouraged, and say, How shall we hold out? God, that hath given such hope as to venture upon the difficulties, will support you under them; he will add more grace to that grace that we have received.

3. They that have received good hope through grace, have God's nature and promise to rest upon; his nature, as he is a gracious God, and his promise, as he is a faithful God.

[1.] His nature, as he is a God merciful and gracious. That former experience doth fully manifest; he is sufficiently inclined to do us good, and therefore will not fail us in our necessities. He hath ever borne us good-will, never discovered any backwardness to help us, thought of us before the world was, sent his Son to die for us before we were born or had a being in the world, called us when we were unworthy, warned us of our danger when we did not fear it, offered happiness to us when we had no thought of it; and lest we should turn our backs upon it, followed us with an earnest and incessant importunity, till we came to anxious thoughts about Christ, and began to make it our business to seek after it; by the secret drawings of his Spirit, inclined us to choose him for our portion, and to rejoice in the hopes offered. How many contradictions and strugglings of heart were we conscious to ere we were brought to this! Ever since he hath been tender of us in the whole conduct of his providence; afflicted us when we needed it, delivered us when we were ready to sink; hath pardoned our failings, visited us in ordinances, supported us in doubts, helped us in temptations, and is still mindful of us at every turn, as if he would not lose us; and shall not we hope in him to the last? We may reason as they, Judges xiii. 23, 'If the Lord had a mind to destroy us, he would not have received a sacrifice at our hands.' And so if God had no mind to save us, he would not use such methods of grace about us.

[2.] His promise, so that we must trust his faithfulness, after we come under the hopes of the gospel. There are two great promises to support us: his presence with us in the midst of our afflictions, and our being ever present with the Lord in eternal glory. This is that we have hope of; all the difficulty is, how far God hath promised his presence with us. Certainly he hath premised it: Ps. xci. 15, 'I will be with them in troubles;' and again, 'I will be with them in fire and water.' And again, certain it is, that God is most with his afflicted people, as the mother keepeth most with the sick child, or the blood runneth to comfort the wounded part. And again, that he will never leave us to unsupportable difficulties: Heb. xiii. 5, 'I will never leave you, nor forsake you;' a negative gradation. And besides, there is a general promise, though the particulars be not absolutely made certain to us; namely, that 'all shall work together for good,' Rom. viii. 28. That giveth us but a probability of health, and outward protection, and deliverance, of a ready support in every temptation, because we are uncertain how far they are for our good; but for necessary grace to our preservation, there is express provision in the covenant: Jer. xxxii. 40, 'I will make an everlasting covenant with them, that I will not turn away from them to do them good,' &c.

4. It giveth us encouragement in prayer; because they that have this hope are so much exposed to the scorn of the world, because they trust in an invisible God, and look for all their recompense in a world to come. They think Christians are a company of credulous fools, that please themselves with dreams and fancies: Ps. xxii. 7, 8, 'They laugh me to scorn, because, they say, he trusted in the Lord;' 1 Tim. iv. 10, 'We therefore labour and suffer reproach, because we trust in the living God.' Christians thought their reward sure, and therefore endured all things; but atheists and infidels scoff at them, and at all their comforts, as fanatical illusions, and persecute them. Therefore God is in point of honour engaged to stand by them, and to justify their hope and trust; not always by temporal deliverance, but by spiritual support and establishment; that it may be seen there is a Spirit of God and glory resteth upon them, that is glorified by him, however he be evil spoken of in the world, 1 Peter iv. 14. God will do so in condescension to his people. Nothing goeth so near their hearts as a disappointment of their hope in God. It is a mighty damp to their spirits when God doth as it were spit in their faces, and reject their prayers: Ps. xxv. 2, 'O my God! I trust in thee; let me not be ashamed.' At such times the Lord seemeth to countenance the slanders of their enemies, and to cover their faces with shame.

Use 1. To persuade you to get this hope of eternal life wrought in your hearts.

1. This is the characteristic and note of difference betwixt God's people and others. By this we are distinguished from pagans, who are described to be such as 'Have no hope, and without God in the world,' Eph. ii. 12; and 1 Thes. iv. 13, 'Sorrow not as them without hope.' But Christians are such as have 'good hope through grace;' and by this we are distinguished from temporary and slight believers: Heb. iii. 6, 'His house we are, if we hold fast the confidence and rejoicing of hope firm unto the end;' so also ver. 14, 'If we hold the beginning of our confidence steadfast unto the end.' Their hope is slight and fluid: the temporary loseth his joy and comfort, which he conceived in the offers of the gospel, and so either casts off the profession of godliness, or neglecteth the power and practice of it; but the true Christian is serious, patient, heavenly, and holy; because he is always looking to his end, and sweeteneth his work by his great hope, keeping up his taste or lively expectation of the mercy of Christ to everlasting life. Nay, this differenceth the children of God, those that are in their conflict from those that are in their triumph, the sanctified and glorified; those that are in their way, and those that are at home. They that are at home are enjoying what we expect, and in possession of that supreme good that we yet hope for; they have neither miseries to fear nor blessings to desire beyond what they do enjoy; they see what they love, and possess what they see. But the time of our advancement is not yet come, and therefore we can only look and long for it; this is our work and present happiness.

2. Now the covenant of God is contrived to raise hope in us. The Jachin and Boaz, the two pillars that support it, are mercy and truth: Micah vii. 20, 'Thou wilt perform the truth to Jacob, and the mercy to Abraham;' Ps. xxv. 10, 'All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies;' and Ps. cxxxviii. 2, 'I will praise thy name for thy loving-kindness and truth; for thou hast magnified thy word above all thy name;' and in many other scriptures.

[1.] The mercy and grace of the covenant.

(1.) In the frame of it, where excellent benefits are dispensed upon free terms, that our faith and hope may be in God. The Lord would not leave the sinful creature under despair, but hath provided a way how we may be reconciled and glorified: Ps. cxxx. 4, 'There is forgiveness with thee, that thou mayest be feared.' Mercy opens the door for us; the very offer speaks much mercy, the terms are mercy. So much duty is required as is necessary, and doth arise from the nature of the thing. Violence would be offered to the reason of a serious creature, if such things were not required.

(2.) In the dispensations of the blessings of the covenant. Now, Gal. vi. 16, 'To as many as walk according to this rule, peace be on them, and mercy, and on the Israel of God.' There are many infirmities and frailties, but God passeth them by when there is sincerity. Our faith is weak, and mingled with doubtings, our love to God clogged with much inordinate self-love, our obedience often interrupted, too much deadness and coldness in holy things; yet these do not cast us out of the favour of God, nor make void our interest in the covenant, where the heart for the main is set to serve him, and please him: Mal. iii. 17, 'I will spare them as a man spareth his own son that serveth him.'

(3.) At the very close of all it is grace: 'Hope unto the end, for the grace that is brought unto you at the revelation of Christ,' 1 Peter i. 13. Then there will be the fullest and largest manifestation of God's love and free grace. There is grace brought to us now, by the revelation of Jesus Christ in the gospel; but when his person shall be revealed, grace shall be seen in all its graciousness. We see his grace in the pardon of sins, and that measure of sanctification which now we attain unto, that he is pleased to pass by our offences, and take us into his family, and give us right to his heavenly kingdom, and some taste of his love and remote service. But when pardon shall be pronounced by the judge's mouth, when he shall take us not only into his family, but into his palace and Father's house, and give us not right only, but possession, and we shall be admitted to the immediate vision and fruition of God, and be everlastingly employed in heavenly praising and delighting in him, then grace will be grace indeed.

[2.] His truth and mercy openeth the door for us. Truth keepeth it open; mercy is the pipe; truth is the conveyance. Now God bindeth himself by promise, and hath ever been tender of his word. We may see for the present that a covenant-interest is no fruitless thing. He hath confirmed this hope to the world by miracles; to us within the church by the seal and earnest of his Spirit, or the impression of his image, preparing the hearts of the faithful for this blessed estate: Eph. iv. 30, 'Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption;' 2 Cor. v. 5, 'Who hath given us the earnest of his Spirit.' He hath appointed ordinances to revive our hopes: 1 Cor. xi. 26, 'For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.' By daily experience we see many of God's children have gone out of the world cheerfully professing this hope; we have the same Father, 'of whom the whole family in heaven and earth is named,' Eph. iii. 15; are reconciled to him by the same Christ: Col. i. 20, 'Having made peace through the blood of the cross, by him to reconcile all things to himself; by him, I say, whether they be things in earth, or things in heaven.' If he be so good to that part of the family that is now in heaven, he will be good to them also that are working out their salvation with fear and trembling.

[3.] What an advantage it is to the spiritual life to have good hope wrought in us through grace.

(1.) It maketh us diligent and serious. Christianity implieth a serious application of our heart and mind to do what Christ requireth, that we may obtain what he hath offered; to do it as our first work and chief business: Phil. ii. 12, 'Work out your own salvation with fear and trembling;' Heb. iv. 1, 'Let us labour to enter into that rest;' that is, employ our utmost care and diligence. Now all the executive powers are fortified and strengthened in their operation by hope.

(2.) To be patient and mortified, that we subdue our lusts, and bear the loss of our interests with an humble and quiet mind: Rom. xii. 12, 'Patient in tribulation, rejoicing in hope.' And for lusts: 1 John iii. 3, 'He that hath this hope, purifieth himself even as he is pure.'

(3.) To be heavenly and holy; the one respects our end, the other our race. For it is not a few dead lifeless thoughts now and then, but the continual and delightful foresight of eternal bliss. What is the way to heaven but hope? And who more pure and holy than they that look for such things? 2 Peter iii. 14, 'Wherefore, beloved, seeing ye look for such things, be diligent that ye be found of him in peace, without spot, and blameless.'

Use 2. Well, then, get this hope. But what must we do? You will say, It is God's gift: yet you are bound to use the means.

1. Remove the impediments: 1 Peter i. 13, 'Be sober, and hope to the end.' Draw off the affections from carnal vanities, and the delights of the senses, and consider what God offereth to you in the gospel: there can be no certain and desirous expectation of better things, while the mind and heart is so occupied and thronged with vanity, and deadened by carnal satisfaction.

2. Wait on all the opportunities of profiting, and use the known means of grace more conscionably. Certain it is that the grace of hope is of God, not acquired, but infused; but God will bless his own means. The propounding of the object, the offering of the solid grounds, maketh way for the infusing of the grace: Titus i. 1, 2, Paul was the apostle to 'bring them to the acknowledgment of the truth, for the hope of eternal life.' And it is called, 'the hope of the gospel,' Col. i. 23, because it is wrought by the preaching of the gospel.

EIGHTEEN SERMONS ON SECOND THESSALONIANS CHAPTER TWO. on the Description, Rise, Growth, and Fall of ANTICHRIST.

by THOMAS MANTON.

SERMON XV.

Which hath loved us, and given us everlasting consolation, and good hope through grace. - 2 THES. II. 16.

WE come now to the second branch, the ground of audience and success in prayer: 'Which hath loved us, and given us everlasting consolation, and good hope through grace.' Where three grounds of acceptance are intimated: -

I. The first is taken from the rise and foundation of all the love of God: he hath loved us.

II. From the matter of our comfort: he hath given us everlasting consolation.

III. From the way whereby we receive it and entertain it: and good hope through grace.

The first relateth to our redemption by Christ.
The second to the new covenant.
The third to the disposition of our hearts, and how we are affected in the reception of these things, as will appear more in the explication of each branch.

First, I begin with the rise and foundation of that grace which we expect and beg of God in prayer: he 'hath loved us.'

Doct. That God's love to sinners, manifested in our redemption by Christ, giveth great boldness and encouragement in prayer.

1. I shall prove this is the love here intended.
2. That this giveth boldness in prayer.

I. That this is the love here intended, for these reasons: -

1. This is a visible effect and demonstration of his love to us: 1 John iii. 16, 'Hereby perceive we the love of God to us, in that he laid down his life for us;' and 1 John iv. 9, 10, 'In this was manifested the love of God towards us, in that he sent his only-begotten Son into the world, that we might live by him. Herein was love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins.' From these places I gather, that to found our confidence and hope, it was needful that the love God had to us should show itself by some manifest and real proof. How can we tell how God's heart standeth affected to mankind but by the effects? Whatever benevolence or good-will he has towards us, it is not evident to us till it break forth into some action, and real performance of some great thing for us. Now this was fully manifested in giving his Son to die for a sinful world, that he hath a love for us, and doth really desire our salvation. There is a hidden love of God, which is his eternal purpose and decree; and there is an open and declared love, and that is first and most seen in our redemption by Christ. In predestination his love was conceived in his heart; in redemption it is manifested in the effects; that was the rise, this the visible demonstration and sign of it. Now the apostle would not reason from what was hidden and secret, but from what is open and manifest.

2. This is not only the demonstration and visible proof of the reality of his love, but an ample representation and commendation of the greatness of his love: Rom. v. 8, 'But God commendeth his love to us, in that, while we were yet sinners, Christ died for us.' A thing may be demonstrated to be real that yet is not commended or set forth as great and glorious. But God would express his love in such an astonishing instance, that we might admire the greatness as well as believe the reality of it: John iii. 16, 'God so loved the world,' &c.; that is, so unspeakably, so inconceivably would he express his love to mankind, as to send his Son to assume our nature, and die for our transgressions. He doth not tell you how, but leaveth you to admire at it, and rejoice in it. What may we not expect from this love, this great love? If God loveth us at such a rate, surely he is in good earnest; his heart is set upon our salvation, or else he would never have taken this course of giving his only Son to suffer an accursed and shameful death. Now when the apostle saith 'God hath loved us,' he meaneth it of the great instance of his love. Analogum per se positum, stat pro suo significatu famosiori - words not restrained by the context must be interpreted in the most famous and known sense.

3. This is the first motive to draw our hearts to him: 1 John iv. 19, 'We loved him, because he loved us first.' The first motive of our affection is not his special electing love to us above others, for that we cannot know before we love him; but his common love and mercy to sinners, and that was manifested in Christ's being sent to be a propitiation for our sins, and not for ours only, but also for the sins of the whole world. This is that which is propounded to us to recover and reconcile our alienated and estranged affections to God: 2 Cor. v. 19, 20, 'God was in Christ reconciling the world to himself, not imputing their trespasses unto him.' This grace God offereth to us, as well as others; namely, that for Christ's sake he will pardon our sins, if we will lay down our weapons and enter into his peace. None are bound to believe that God specially loveth them, but those that are specially beloved by him, for none are bound to believe a falsehood, and a falsehood it is to us, till we have the saving effects and benefits. Therefore, it is not the special, but the general love which first draweth in our hearts to God; yea, the saints, after some testimonies received of God's special love, still make this to be the great engaging motive: Gal. ii. 20, 'I live by faith in the Son of God, who loved me, and gave himself for me.' Well, then, this is most likely to be meant by the apostle.

II. This must needs give great boldness in prayer.

1. By this we see that God's love is not a cold, ineffectual love, that consists only in raw wishes, but an operative, active love, that issueth forth to accomplish what he intendeth to us, though by the most costly means, and acted at the dearest rate. God 'is good, and doth good,' Ps. cxix. 68. He hath a love to us, and will do good to us. Our love many times goes no further than good wishes or good words - be warmed, be clothed, but giveth not those things which are needful to the body, James ii. 16; but God resteth not in kind wishes, but giveth a full demonstration of it. If Christ be needful to the saints, they shall have him; 'if God spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?'

2. It is an act of such infinite love in God to give us Christ to die for us, such as may raise our wonder and astonishment. God's love is an immeasurable love, and so enlargeth our expectations and capacity for the reception of other things: Eph. iii. 18, 19, 'That ye may comprehend with all saints to know what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.' There is such an immensity in the love of Christ as raiseth our desires and hopes to expect all other things from God that belong to our duty and happiness. If God will do this, what will he not do for those whom he loveth? He that hath given the greatest gift will not stick at lesser things. He that hath given a talent, shall he not give a penny? He that hath given Christ, will he not give pardon to cancel our debts, grace to do our duty, comfort to support us in afflictions, supplies to maintain and protect us during our service? Finally, will he not reward us when our work is over? Reconciliation by his death is propounded as more difficult than salvation by his life: Rom. v. 10, 'For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life.'

3. It is a gift in order to other things, and therefore he will complete that gift. Christ came to purchase all manner of blessings for us: the favour of God, the fruition of God, the everlasting fruition of God in glory, and all things by the way necessary thereunto. There are two arguments implied: -

[1.] That God may now do us good without any impeachment of his honour. His justice and holiness is sufficiently demonstrated, the authority of his law, and truth of his threatenings kept up: Rom. iii. 25, 26, 'Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness, that he might be just, and the justifier of him that believeth in Jesus.'

[2.] That after God by an antecedent bounty hath laid the foundation so broad and deep, the consequent bounty, which is as the upper building for which this foundation was intended, will be laid on also. It was said of the foolish builder, that he began and was not able to finish. Surely the wise God, if we be qualified, and put no impediment on our part, will finish what he hath begun.

4. Because the giving of Christ showeth how freely God will give all things to us. He gave Christ unasked, unsought too; in this instance we see his free and undeserved love. This was love to rebels and enemies. When the world had corrupted their way and cast off God, then Christ died for us; a consideration which serveth to support our confidence, notwithstanding the sense of our unworthiness. In the covenant of grace, great and wonderful mercies are given out to a world of sinners, and to ourselves among the rest. We see how loth God is sinners should perish; that sins may be pardoned if we will accept God's terms, that hath given such general testimony of his love to mankind, his love to miserable sinners, that is willing they should be reconciled; that there is not so much difference between us and others as between him and all. Now this encourageth us to fulfil the conditions of the gospel, notwithstanding our unworthiness of the privileges thereof.

Use 1. Is caution. Let us not have wrong thoughts of God when we come to him. We think of God the Father as one that is all wrath and justice, and unwilling to be reconciled to man, or brought to it with much difficulty. No; Christ came on purpose to show the love and loveliness of God to us; for our redemption came first out of the bosom of God; and Christ's mission into the world, and dying for sinners, was the fruit of his love; and mainly for this end, to give us a full demonstration of the love of God, and his pity to the lost world of sinners, that when our guilt had made him frightful to us, we might not fly from him as a condemning God, but love him, and serve him, and pray to him, as one willing to be reconciled to us: therefore take heed what picture of God you draw in your minds. Light and heat are not more abundant in the sun than love is in God.

Use 2. Of direction to us how to conceive of God in prayer, as one that loveth us. We have gained a great point when we are persuaded of this, and can come with this thought into his presence, that I am praying to a God that loveth me, and will do me good. You will say, If I could come to that, I have gained a great point indeed. But what hindereth? There is, I confess, a twofold love, - his general love, and his special love. His general love, which intendeth benefits to us; and special love, which hath already put us in possession of them. His general love to the lost world; and his love and mercy to us in particular, putting us in possession of the saving benefits purchased and intended.

1. The general love to the lost world, that is a great thing the devil seeketh to hide and obscure, the wonderful love of God revealed in our Redeemer, that we may still fly from God, as more willing to punish than to save; and many poor dark creatures gratify his design. We are still seeking signs and tokens of God's love, something to warrant us to come to God by Christ, and to persuade us that we shall be welcome if we do so; and because we cannot find anything in ourselves that he will admit us, we are troubled. But all this while we are but seeking the sun with a candle. What greater evidence of God's willingness to receive you than the death of Christ, than the institutions of the gospel? This is above all evidences, that he sent his Son to die for us. This is like the Jews, who, when they had seen many wonders wrought by Christ, would still have a new sign: the greatest sign is given already, Christ dying for a sinful world. Men and angels cannot find out a sign, pledge, and confirmation of the love of God above that. Yet, if that be not enough, we have another sign, the promises and invitations of the gospel, which show his willingness to welcome sinners. Salvation is offered, but not to named, but described persons. Therefore, if we are willing to come under these hopes upon God's terms, this may satisfy our scrupulous minds; there is no bar put to us but what we put to ourselves by our refusing the grace as God offereth it. Certainly God's love and mercy to lost mankind is our first motive, and his willingness to impart good things to them upon his own terms; and surely he is well pleased with our acceptance of them.

2. There is special love where this grace is applied to us: Eph. ii. 4, 5, 'But God, who is rich in mercy, for his great love wherewith he loved us, hath quickened us, when we were dead in trespasses and sins.' He did not begin to love us when we were converted - that is of a more ancient and eternal rise - but then he did begin to apply his love to us; and this is no ordinary, but great love, when God was angry with us, and pronounced wrath on us in the sentence of the law, and appeared as an enemy in the course of his providence, and the apprehensions of our guilty fears, then to be reconciled; and surely this is a great advantage to draw nigh to God as a reconciled Father. This is the object of our everlasting love and joy: Rom. v. 11, 'And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement.' And this is a prop of confidence in prayer. Could we once believe that he dearly loves us, and is reconciled to us, and taketh us for his children, that he delighteth in our prosperity; oh, how cheerfully could we come into his presence! John xvi. 27, 'The Father himself loveth you, because you have loved me, and believe that I came out from God.' They have not only his intercession, but the Father's especial love, which is the ground and hope of audience. Now this particular interest dependeth on something wrought in our souls by the Holy Spirit. Our Lord mentioneth two things - their faith in Christ, and love to God. (1.) Faith in Christ, or a thankful acceptance of him as our Lord and Saviour, therefore called receiving Christ, and entitling us to the privileges of Christ's children: John i. 12, 'To as many as received him, to them gave he liberty to become the children of God, even to as many as believe in his name.' (2.) Love to God: John xiv. 21, 'He that hath my commandments and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and manifest myself to him;' and ver. 23, 'If any man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him.' We cannot perceive our interest in the special love of God but by our sincerity, faith in Christ, and love to God. When we see God's love taken in our hearts, we may know that he loveth us, especially the latter; for by the latter the former is manifested also: Gal. v. 6, 'Faith worketh by love.' Now the evidences of sincere love to God are seeking after God and delighting in him; if you cannot find the latter, the former will evidence it to you: Prov. viii. 17, 'I love them that love me, and those that seek me early shall find me.' The desiderium unionis, the desiring, seeking love, if it be serious and earnest, it is sincere, though you find not such delightful apprehensions of his grace to you. Clear that once, and when you come to prayer, you may know God loveth you; and the dearest friend we have in the world hath not the thousandth part so much as he: yea, the highest angel doth not love God so much as he loveth the lowest saint. God loveth like himself, becoming the greatness and infiniteness of his own being; and with this persuasion pray to him.

Secondly, The second ground of audience is from the fruit of his love, as demonstrated in the new covenant, wherein we have the matter of everlasting consolation. Surely this clause respects not the effect and sense in our own hearts, but respects the matter and object of our comfort; for he prayeth for the application of it afterwards: 'Comfort your hearts,' &c. And besides, nothing is more fleeting and oftener interrupted than our comfort in this life. It would contradict plain sense to call that comfort which Christians feel, and actually enjoy, everlasting comfort. Therefore I understand it of the matter, and observe this doctrine: -

That God hath given all true believers solid ground of perpetual and endless comfort.

I will prove it by three arguments: -

1. The comforts propounded are of an everlasting tendency and benefit - pardon and life, to free us from everlasting death, and to bring us into the possession of everlasting happiness, when our souls and bodies shall be for ever glorified in heaven. Now the consolation grounded on the promise of eternal life, whatever it be in our feeling, is in its causes and foundation eternal. The scripture often insists upon this: 1 John ii. 25, 'And this is the promise that he hath pro-raised us, even eternal life;' Heb. v. 9, 'And being made perfect, he became the author of eternal salvation unto all them that obey him.' We have by Christ deliverance from sin, and all the consequents of it, not only for a time, but for ever; eternal peace and felicity is our portion. So it is said, Ps. cxix. 111, 'Thy testimonies have I taken for an heritage for ever; for they are the rejoicing of my heart.' It is not an heritage to lean upon for a while, as all our worldly comforts are, but for ever: so Ps. lxxiii. 26, 'God is my portion for ever;' that is, when all other things fail, have spent their allowance, can afford us no more relief, then we begin to enjoy our true and proper portion. It were endless to heap up places. Man for his sin was cast out of paradise; but surely in the other world there is no change of estate: for men are past their trial, and must be what they are for ever. If you could imagine (as some have had the large charity to conceit it) that the condition of the wicked should be changed, yet there is no reason at all why the state of the godly should be changed, who have passed the pikes, and are triumphing with God, that they should ever lose that estate again.

2. They depend on everlasting foundations, such as are these: -

[1.] The everlasting love of God: Ps. ciii. 17, 'The mercy of the Lord is from everlasting to everlasting on them that fear him.' Not only from the beginning of the world to the end of the world, but from eternity to eternity. It was an ordinary form of praising God in the Old Testament: 'For his mercy endureth for ever.'

[2.] The everlasting merit of Christ, which never loseth its force and effect: Heb. ix. 12, 'He hath obtained eternal redemption for us.' Not that Christ is always propitiating. No; the work was performed in a short time, but the virtue of it is of everlasting continuance.

[3.] There is an eternal and unchangeable covenant: Heb. xiii. 20, 'Through the blood of the everlasting covenant.' Though the covenant made with Israel was abolished, yet this is everlasting, and continueth forever, and shall never be altered; because it was able to reach the end for which it was appointed, which is the eternal salvation of man. That was a temporary covenant, this eternal. Now, because this is the main circumstance, and the next ground of our eternal consolation, the covenant of life and peace that God hath made with us in Christ, I shall prove the eternal truth and immutable constancy of this covenant. That a promise be immutable, certain, and firm, three things are required: -

(1.) That it be seriously and heartily made, with a purpose to perform it.
(2.) That he that hath promised continue in his purpose without change of mind.
(3.) That it be in the power of him that promiseth to perform what he hath promised.

Now, of all these things there can be no doubt.

(1.) God meaneth as he speaketh when he promiseth to give eternal life to those that believe and obey the gospel. There is no question but he is so minded, when he sent the Lord Jesus Christ from heaven to assure us of it by his doctrine, to die the death to purchase it for us, and afterward to rise again and enter into that happiness that he spake of; and as soon as he was ascended up on high, gave gifts to men to give notice of this blessed estate to be had upon the terms of his new covenant, his Spirit attesting the truth of it by divers signs and wonders, partly to alarm the drowsy world to regard it, and assure the incredulous world that it is no fable; and because they live not for ever, did inspire those holy men, before they went out of the body, to write a book of this salvation for the use of the world in all ages. To think that God is not serious in all this, is to make him a liar indeed; yea, to establish a falsehood with the greatest solemnity and demonstration that can be offered to mankind; yea, to make a lie necessary, not only to the governing, but sanctifying of the world. Surely, then, there is a truth in that great promise which he hath promised us, even eternal life.

(2.) That God doth continue in his purpose without change of mind. There is no doubt of it, if we consider his eternal and unchangeable nature: Mal. iii. 6, 'I am the Lord, I change not;' James i. 17, 'With him is no variableness, neither shadow of turning.' And what should alter his purpose? Doth he meet with anything that he foresaw not, or knew not before? No; this is a weakness incident to man; God doth never repent and call back his grant, which he hath by this condescending act of grace insured to the heirs of promise. 1 Sam. xv. 29, 'The strength of Israel will not lie nor repent, for he is not as man, that he should repent;' Ps. cx. 4, 'I have sworn, and will not repent; thou art a priest for ever, after the order of Melchizedek.' Christ is by oath instated in full power of entertaining and blessing his faithful servants, which shall never be retracted and reversed. To take off all doubt, he hath given double assurance - his word and his oath: Heb. vi.17, 18, 'God, being willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it with an oath; that by two immutable things, wherein it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope that is set before us.' That we might know that the new covenant is unchangeable and irrevocable, and so our comfort be the more strong, certain, and stable, God was pleased to give sincere believers this double assurance, by his word and oath, having regard to our infirmity, and those many doubts wherewith we are haunted about the world to come. God hath ever been tender of his word; above all that is famed or believed of him, this is most conspicuous: Ps. cxxxviii. 2, 'Thou has magnified thy word above all thy name;' and Mat. xxiv. 35, 'Heaven and earth shall pass away, but my words shall not pass away;' and an oath is megisth par anqrwpoiV pistiV; and the apostle tells us it is peraV antilogiaV. It is interposed usually indeed in a doubtful matter. But though here it needed not, God would show his extraordinary care for our salvation; we see his good-will in the promise, his solicitude in the oath; in short, God would never be so fast bound, but that he doth and will still continue his purpose.

(3.) That he is able to perform it. Faith looks to that also; for this was the ground and prop of Abraham's faith: Rom. iv. 21, 'Being fully persuaded that what God had promised he was able to perform;' so must all Abraham's children that would give glory to God in believing. The way of salvation is so rare and mysterious, and so many difficulties object themselves to our view, that we are soon puddered, unless we reflect upon the power of God. God is able to find out a way whereby sinners may be reconciled, our corrupt hearts sanctified, and our sins subdued by his Spirit, whereby his interest in us may be preserved against the assaults and temptations of the devil, world, and flesh; he is able to receive our souls to himself after they flit out of the body; and finally, he is able to raise our vile bodies after they are eaten out by worms, and turned into dust: Phil. iii. 21, 'Who shall change our vile bodies, that they may be like unto his own glorious body; according to the working whereby he is able even to subdue all things unto himself.' Matters of faith being wholly or mainly future or to come, and difficult to be performed, and in the meantime, we being exercised with so many trials, an express belief of God's power is necessary to convert such an obstinate creature as man is: to sanctify such a sinful creature, to preserve us in the midst of temptations, to raise the dead, are no slight things.

3. It is called 'everlasting consolation,' because it is sufficient to do its work; that is to say -

[1.] To reduce us from temporal and flesh-pleasing vanities. Alas! the pleasures of sin are but for a season, not worthy to be compared to the recompense of reward which Christ hath promised: Heb. xi. 25, 26, 'Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures of Egypt: for he had respect to the recompense of reward.' Whatever is temporal, we may soon see the end of it. All carnal enjoyments, like flowers, wither while we smell on them; and the most shining glory in the world is soon burned to a snuff; but eternal life, and eternal glory, and eternal pleasure, are secured to us by Christ's promise; all the delights in the world are but a May-game to these eternal pleasures, which we shall have at God's right hand for evermore: Ps. xvi. 11, 'Thou wilt show me the path of life; in thy presence is fullness of joy; at thy right hand there are pleasures for evermore.' Now, will you sell your birthright for one morsel of meat? part with your eternal inheritance for a little carnal satisfaction? We have souls that will not perish; and shall we spend our whole time in seeking after things that perish in the using? Temporal things carry no proportion with an immortal spirit. We shall live for ever; we should look after things that will abide for ever: 1 John ii. 17, 'The world passeth away, and the lust thereof; but he that doeth the will of God, abideth for ever.' Otherwise what will you do when the soul shall be turned out of doors? To what regions must the poor shiftless, harbourless soul betake itself? Surely then this consolation, though we feel it not always, and it be frequently interrupted, may be well called eternal consolation, because it affordeth argument enough to check our worldly and sensual inclinations, and to call us off from time to eternity.

[2.] To make us steadfast in the truth, and cheerful under sufferings, for he saith here, 'The Lord, that hath given us everlasting consolation, comfort your hearts and establish you.' The great use of everlasting consolation is to comfort and stablish us in a suffering condition. The loss of temporal comforts is grievous, but it is recompensed with the promise of eternal joys revealed in the gospel: Heb. x. 34, 'Ye took joyfully the spoiling of your goods, knowing in yourselves that in heaven ye have a better and an enduring substance; cast not away therefore your confidence, which hath great recompense of reward.' And all our pains and afflictions are sweetened, so far as to keep us from fainting: 2 Cor. iv. 17,18, 'Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things that are not seen: for the things which are seen are temporal, but the things that are not seen are eternal.' The end of God's covenant and promises is to give us strong consolation in the midst of temptations, persecutions, and trials. Worldly joys appear and vanish in a moment, every blast of temptation scattereth them. It is eternal blessedness which is the cause of solid comfort in all dangers, storms, and tempests; hither we retreat as to our sanctuary, and find relief. In the world all is unstable and uncertain, but the covenant provideth for us eternal joy and bliss.

[3.] The third effect which it is to produce in us, is an increase of holiness, to stablish us in every good word; that is, not only in sound doctrine, but in every good work. In holiness of life, our endeavours should answer our motives and ends: 'Abound in the work of the Lord, forasmuch as your labour is not in vain in the Lord,' 1 Cor. xv. 58. Diligence should not be grievous to us when there is everlasting consolation at the back of it; surely this should put life into all our endeavours. Should we trifle away that time which we are to improve for eternity? John vi. 27, 'Labour not for the meat that perishes, but for that which is to endure to everlasting life.' Faith in Christ, joined with solid goodness, will lead you to eternal life. There should be in the saints an eternal principle, which is the grace of the Holy Spirit; and an eternal end, which is the pleasing, glorifying, and enjoying of God; and an eternal rule, which is the will of God; and they will have eternal consolation and reward.

Use, of exhortation: -

1. Look upon the new covenant as it is in itself, as containing the only solid grounds of rejoicing; the blessings of it are real, certain, stable, and suitable to the great necessities of mankind. The blessings are pardon and life; they are real, no fancies or chimeras. The gospel is not a dream or well-devised fable, but the greatest reality in the world; it speaketh much for itself, commending itself to the conscience by rational evidence: 2 Cor. iv. 2, 'By manifestation of the truth, commending ourselves to every man's conscience in the sight of God;' but more by the authority of the Son of God, who came from heaven to show us the way thither; and if it had not been so, he would have told us, John xiv. 2; for he used great plainness of speech and fidelity; and is more fully ratified by the Spirit: John xvi. 8-11, 'He will reprove the world of sin, of righteousness, and of judgment.' They are stable and unchangeable, as appeareth by the covenant form, in which the conveyance is so strong and firm as will make a plea in law: 2 Sam. xxiii. 5, 'He hath made an everlasting covenant with me, ordered in all things, and sure,' in which is all my hope and desire, and suitable to many necessities. Here is a cure for our great sore by pardon, and satisfaction to our desires by a fit happiness.

2. Let it be so to you; do you fulfil the duties required; if there be any room for doubting, it must be of your qualification; therefore that must be made more explicit: 1 John iii. 19 'Hereby we know that we are of the truth, and shall assure our hearts before him.' We miss much of this everlasting consolation, because we are upon such loose terms with God: never hope to have peace upon cheaper terms than clear and undoubted holiness. You are not to model God's covenant and new make it, and bring it down to your humour and liking. No; the covenant is unalterable and eternal; so the duties, as well as the privileges. You must take it as you find it, and choose the things that please God, Isa. lvi. 4. There is your claim; follow that close: 'Henceforth is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but to all them that love his appearing.'

3. Carry it so as those to whom God hath given grounds of everlasting consolation. We are up when we have the world with us, but dead in the nest when our temporal dependences are broken. The covenant is the same still; and there should be your hope and your joy: 2 Cor. i. 20, 'All the promises of God in him are yea, and in him Amen, unto the glory of God by us;' 2 Sam. xxiii. 5, 'Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation, and all my desire, although he make it not to grow.' Heaven is where it was; the world cannot make void your interest in it; therefore you should rejoice in the Lord always: Phil. iv. 4, 'Rejoice in the Lord always; and again, I say rejoice.'