THE MAN OF SIN DISCOVERED: Whom the LORD shall destroy with the brightness of his Coming. The Root and Foundation of Antichrist laid open in Doctrine. By HEN. den. Psal. 18.15. He shot out lightnings and discomfited them. Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuk, O Lord, at the blast of the breath of thy nostrils. Jer. 50.15. Shout against Babylon, round about, she hath given her hand, her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: tae vengeance upon her, as she hath done, do unto her. Published according to Order. LONDON, Printed for John sweating in Popes-head Alley, 1646. To the Church of God, in God the father, and our Lord Jesus Christ, grace, and peace, from God our Father, and from our Lord Jesus Christ. HOly, and beloved: This little Treatise, seeketh not the patronage of the worldly wise, mighty, or honourable; it craves not the favour of virtuous Lady, or Christian Gentlewoman: It shrewds not itself, under the roof of any great Lord, or Patron, But it lieth prostrate, at your feet; it submitteth itself, with all humility, unto your censure; whatsoever is well done presumeth of your approbation; whatsoever is faulty, expects your meek and gentle correction. unto your view I am bold to present it. My father, my mother, my brethren, and my sisters. To cast down the man of sin is now the profession of many, and every hand thinks it a happiness, to lop off a bough, from this over-spreading three. Now every purpose is established by counsel, and with good advice make war. Prov. 20.18. In this spiritual warfare, I have endeavoured, to contribute my mite of consultation: He that striveth, to take away the spreading boughs of Antichrist may seem to do a good work. But will not his labour be almost lost, they will sprout again, so long as the root remaineth in the earth; Therefore is it that your unworthy brother, and companion in tribulation, hath adventured to lay the mattock, unto the root of the three, therefore have I undermined Babels foundations, that the pillar being plucked away, whereon the whole house leaneth, the fabric may fall upon their heads at once: that the roots being discovered, and cut insunder, the next blast may throw the three down to the ground, and then shall the arms thereof be shattered in the fall. These words were sometimes since preached unto an Auditory: And upon request of some of the hearers, I have condescended to give you a copy: wherein is something more, but to my knowledge nothing less then what was spoken: The Lord hath set me as a man of contention: This Sermon being at I am persuaded, the very inward cause, of all my troubles, and imprisonment; Although I confess nothing herein, was laid to my charge: That was the subtlety of the Serpent, who knew well that he was not able to manage, any thing against me that was here delivered; and therefore waving this altogether, He hath sought occasion against me( and found it also) in the doctrine of baptism. This was the thing, that first of all did inflame the hearts of my opposers, and cause them to swell with envy, and to break forth, into a rude opposition; which flamme could not be quenched, but was more increased, until, through their suggestions, and informations, I was cast into prison: That it might not fare better with me then with others. The Lord lay not this sin to their charge: now I do present this unto you, that your wisdom may take it into consideration, whether there were any Just cause of exception, in that which was delivered, or whether those floods of water, cast out of the mouth, I mean opprobrious, and reviling speeches, were not the fruits of him, that is, and will be always opposite unto the truth. Brethren, I desire you to pray for me; that knowledge, and utterance, courage and patience, may be given unto me, that I may not cease to speak the things I have believed: that the Lord would give me that honour, that whether in bonds, or at liberty, whether by life or by death, I may glorify his Name, in the edification of his Church, in the most holy faith. Brethren farewell. The God of peace fill you, with all joy, and peace, in believing. Amen. He that is the least among you unworthy the name of a Brother, HEN. den. THE MAN OF sin discovered, whom the Lord shall destroy, with the brightness of his coming. 2 Thess. 2.3. That Man of Sin be revealed, the son of perdition. IT will be convenient, before we enter upon these words, to consider the occasion of them, in the coherence of the Text, with the foregoing words of the Chapter, because some question may arise about them. The Apostle doth beseech them, by the coming of the Lord Jesus, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand. What is this, the Thessalonians have heard that the day of Christ is at hand, and they are not a little perplexed; is the day of Christ become an unwelcome day? to the Church, in God the Father, and the Lord Jesus Christ? to the people unto whom is preached, grace, and peace from God the Father, and from our Lord Jesus Christ? Is not the day of Christ, a day of restitution of all things? Acts 3.21. Is not the day of Christ a day of redemption, a day of the glorious liberty of the sons of God, Rom. 8.21.23. how then can it be fearful to them who are in God the Father? Doth not the Church groan within her self waiting for the Adoption, Rom. 8.23. Doth not the Bride and the Spirit say, Come? and doth nothe that heareth say Come? and doth not the voice of the turtle answer, Even so, Come Lord Jesus? Rev. 22.17.20. O my soul, is any thing more welcome unto thee, then the approach of the Son of righteousness? O let him come, and not tarry: why stay the wheels of his chariots so long, and why is he so long in coming? If it be so, why is it thus, with his people? They are troubled, they are shaken in mind, because they hear that the day of Christ is at hand: is the day of Christ a trouble, and an heart-shake unto the Church of God? No: This is not it, But hence proceeds the trouble: the Apostle had told them otherwise, viz. that the day of Christ was not yet come. Remember ye not that when I was yet with you, I told you these things: vers. 5. Now that Paul should tell them one thing, and writ another, that he should contradict himself, or that there should be a division, between his former, and latter speeches: This was the trouble of mind, this was the shaking of heart. For the curing whereof, the Apostle assureth them, that he neither sent this message unto them, one way, or other, as the false Apostles would have made them believe. But that before the day of Christ, That man of sin must be revealed. Oh that the teachers of the people of God would consider within themselves, from that which hath been spoken: whence the great thoughts of heart do arise, even from the divisions, and distractions of the chair. When you are contrary one to another, and many times, one man unto himself, How do you fill the tender souls of the people of God with heavy and insupportable grief. If then such be the fruit of these divisions, let me beseech you by the coming of our Lord Jesus Christ, and by our gathering together unto him, that you labour, to be of one mind in the Lord. To speak the same things in Jesus. I will say no more touching the coherence of the text. But come forthwith unto the words red unto you. And that man of sin be revealed. The whole scope of my Discourse, shall be to show you why this same wicked one in my text is called, The man of sin. The man of sin may seem to be an hebraism, signifying an exceeding sinful man. And this is true, that Antichrist is an exceeding sinful one. But this is not all, for he seemeth to be called the man of sin, in opposition to Christ Jesus who is called a God of righteousness, Jer. 23.6. Psal. 4.1. A Sun of righteousness, Mal. 4.2. And he is thus called not onely because righteousness is the girdle of his loins: Isa. 11.5. but also because he hath filled Zion with righteousness and judgement, Isa. 33.5. It is the design of Christ to pull down sin, and to bring in righteousness, to set up righteousness, according to that which is written, Dan. 9.24. to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness. And therefore is he called the God of righteousness, the Sun of righteousness, &c. It is the design of Antichrist to pull down righteousness, and to set up sin: to build again that which Christ hath pulled down, and to seek to pull down, that which Christ built up, and therefore he is justly called, The man of sin. There is no better way, to discern one contrary, than by another, when both are compared together. These two, Christ and Antichrist, the Sun of righteousness, and the man of sin, being so contrary the one unto the other, as light and darkness: The one will help us in the discerning of the other. I will therefore first of all endeavour, to declare unto you the office of Christ, inasmuch as it is conversant about sin, and then I shall with great ease, discover unto you the contrary design, of Antichrist. For the first. We must consider sin in a threefold relation, according as it is manifested in the Law, by which is the knowledge of sin. 1. Sin in the sight of God: the design of Christ to take away sin out of the sight of God. 2. Sin in the consciences of Gods people, the design of Christ, to take away sin, out of the consciences of Gods people. 3. Sin in the conversation, the design of Christ to take away sin, out of the conversation of his chosen, and called people. I will invert the order, which I have laid down: And endeavour to show unto you the last in the first place, viz. that it is a design of Christ, to purge the conversations of his chosen, and called people: The smoke of Hell hath sometimes said, If I be elected, I may live as I list. But what saith the Spirit of God: Elect unto obedience, and sprinkling of the blood of Jesus. 1 Pet. 1.1. That God that hath elected thee, in Christ Jesus, before the world began, hath elected thee unto obedience, and not unto disobedience: Thou art not chosen, to be like the prince of darkness, to walk in the vanity of thy mind: But to walk in holinesse as becometh Saints. The new creature hath this end for one: Ephes. 2.10. For we are his workmanship, created in Christ Jesus, unto good works, which God hath before ordained, that we should walk in them. If the question be asked, why Christ gave himself for us? will not the answer be this? That he might redeem us from all iniquity, and purify unto himself, a peculiar people, zealous of good works. Tit. 2.14. When a captive is in prison, the Redeemer pays a ransom, that the captive may be his freeman, to serve him in all offices of love. This was, and is our case, when we were captivated under sin, death, and hell; the Father sends his Son, to deliver us from all these, that we being delivered from our enemies, might serve him without fear in holinesse, and righteousness before him all the dayes of our life: Luk. 1.74, 75. If we search into the ends of Gods sending his Spirit into the hearts of the sons of men, we shall find the first to be, that we might know the things that are freely given unto us of God: 1 Cor. 2.12. and therefore is he called the Spirit of truth, leading into all truth, Joh. 16.13. Secondly, the second end of the Spirit, is to make the soul to rejoice in God abundantly, and therefore he is called the Comforter, Joh. 16.7. Thirdly, A third end of the Spirit sent into the heart of man, is to change, and alter the affections, and therefore is this Spirit called the Spirit of love, 2 Tim. 1.7. because the fruit of the spirit is love, Gal. 5.22. and love is the fulfilling of the Law, Rom. 13.10. If we search into the ends of the ministry of the Word, we shall find them the very same, for the Word is nothing else by, an instrument in the hand of the Spirit, whereby the spirit is ordinarily administered unto the heart( I believe it will be no absurdity to say, the spirit administereth, the spirit by the Word.) Now the Word doth not onely hold out unto us the grace of G, in Jesus, but it doth thereby also teach us, that denying ungod inesse and worldly lusts, we should live soberly, righteously, and godly in this present world, Tit. 2.12. The Word doth not onely hold out unto us, precious, and sure promises, but it doth also call upon us, with earnestness: Having these promises, let us cleanse ourselves from all filthiness both of flesh and spirit, perfecting holinesse in the fear of God: 2 Cor. 6.1. the Word, and Spirit, are both compared to fire, Jer. 5.14. Matth. 3.11. Now it is the property of fire, not onely to expel darkness, by its light, but also to drive away could by its heat: we do not red of any fire, that hath heat without light, except the metaphoricall fire of Hell: which burns in darkness. Neither do we know any fires, that have light without heat, except the meteors of the air, which endure but the twinkling of an eye, and do presently vanish away. But why do I stay so long, upon a thing so plain? yet before I pass from it altogether, give me your patience, unto two, or three words of application. The first is; to free the glorious Gospel of Jesus Christ, and the revelation of the riches of grace, from that cloud which doth eclipse it, from the eyes, and affections of very many: Because it hath by reason of evil tongues, and credulous ears, incurred an unjust suspicion of liberty, and licentiousness: But is this so? we call heaven and earth to record, that the Gospel teacheth, holinesse, and sobriety, and temperance, and whatsoever is of good report, yea it teacheth to avoid, even the occasions of evil: we call heaven and earth to record, whether the Gospel do not draw us unto an holy obedience, with as forcible( I will be bold to say, more forcible) and effectual cords, than any doctrine whatsoever; for the Gospel draweth with the cords of love; which is as strong as death, nothing can be able to resist it, for many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, it would utterly be contemned. Cant. 8.7. I call again, heaven and earth to record, whether any Doctrine can confer such power,( if I speak improperly I will be contented to alter my speech) whether the Spirit of God do work so powerfully in the soul, by any Doctrine as by the Doctrine of the Gospel. The Law indeed shows us what is to be done, threatens us heavily if we do it not, rewards us plentifully, if we do it: but all this while it ministereth unto us more quickening power; but leaves us dead, yea the more we hear it,( if we hear it aright) the more dead we are. For when the Commandment came, sin revived, and I died, and the Commandment which was unto life, I found to be unto death. Rom. 7.9, 10. But the Gospel, the word of grace, is the ministration of a quickening spirit, not onely calling upon us to do, but also giving power to perform. Therefore is the word of grace called Healing words, even the words of our Lord Jesus Christ, and the doctrine, which is according to godliness. 1 Tim. 6.3. But if these things be so, how come so many foul accusations, so many heavy charges, to be cast upon this Doctrine? I answer, the servant is not greater then his Master, they shall speak all manner of evil of you falsely, for my Names sake. Matth. 5.11. I must say of these men, as the Apostle of the Jews: Had they known it they would not have crucified the Lord of glory: 1 Cor. 2.8. But now they speak evil of those things they understand not. judas 10. I desire to pray for them, in the words of our crucified Saviour, Father forgive them, they know not what they do. The Law of man exempteth all blind men from going to war, lest they should do more hurt than good, and be rather burdensome than profitable: The Law of God admitteth of no blind priest to serve in the Sanctuary of God. Men use to scar their children with a blind priest( a very terrible thing) the builders are ignorant, and therefore have they rejected the chief corner ston. Therefore have they refused the fountains of living waters, and digged unto themselves cisterns which will hold no water. They speak evil of the Gospel, both preachers and people,( like Priest, like people) because they knew it not. Lord lay not this sin to their charge, Lord open thou their eyes that the blind may no longer led the blind. Having thus far endeavoured to free the glorious Gospel from the foul and hell-born aspersion thus unjustly cast upon it; Let me in the next place have leave to turn my Discourse unto the watchmen of Israel, the servants of the Lord, whom he hath been pleased to call unto that office, and burden in the Church of Christ, as to be dispensers of his Word; in Doctrine, and exhortation, in reproof, and correction, I do beseech you in the name of the Lord Jesus Christ, that you cease not, instantly to admonish every one with tears both night and day, Acts 20.31. that you reprove, and rebuk unruly walkers, with all authority. That you rebuk them sharply, that they may be sound in the faith, Tit. 1.13. A second word of application is, that I may earnestly call upon them, whom God hath brought unto the knowledge of his Son, that every one that nameth the name of the Lord Jesus Christ, depart from iniquity, 2 Tim. 2.19. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus, that ye put off concerning the former conversation, the old man, which is corrupt according to the deceitful lusts, &c. Ephes. 4.22. for thus it becometh Saints, Ephes. 5.3. And this is the will of God even your sanctification, that ye abstain from fornication, 1 Thess. 4.3. Herein is God glorified: Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven. Matth. 5.16. Herein is the Church comforted, the souls of your brethren cheered: Joying and beholding your order, and the steadfastness of your faith in Christ, Col. 2.5. Hereby they that are without, upon whom the Word hath not had its full power, are sometimes called in. That if any obey not the Word, they also without the word may be won by the conversation of the wives. 1 Pet. 3.1. Now then if the winning of those that are without, if the comfort of your brethren within, if glorifying of God your Father, if the performance of his will, or if there could be any thing greater then these, that might be precious in your eyes; let me speak to you in the words of an Apostle: As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy, in all manner of conversation, 1 Pet. 1.14, 15. I have thus much to speak unto you on the right hand, now give me leave to turn to the left. If so be( which God forbid) that your conversation should be profane, contrary to the holy Commandment of our Saviour Jesus Christ. Oh what will be the sequel. This is that which in Scripture phrase speaking after the manner of men, is called( to set forth the hideousnesse of it) a grieving of the holy Spirit of God. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephes. 4.30. This is that which is called in Scripture a defiling of the members of Christ, and of the temple of God: then which what thing more heinous can be thought upon? Shall I then take the members of Christ, and make them the members of an harlot? God forbid. 1 Cor. 6.15. Know ye not that your body is the temple of the holy Ghost, verse 19. As your flesh cannot but tremble, to make the members of Christ the members of an Harlot: So let the zeal of Gods temple incite you, to make a scourge, of small smarting cords, to whip out of the Temple of our God, whatsoever is contrary to the doctrine of godliness. This is that,( even the careless conversation of the professors of godliness) which opens a gate unto hideous blasphemy, whereby the Name of God and his Doctrine is evil spoken of, 1 Tim. 6.1. And so you shall do your utmost endeavours hereby( which I hope you will fear to do) to keep back those that are coming in; to drive the wandring sheep farther from the fold of Christ Jesus. This is that whereby Satan getteth advantage against you, whereby you lay yourselves open to the snare of the devil, to great temptation and noisome lusts, 2 Tim. 2.26. Let me therefore end this with the Apostles words, 1 Thess. 2.11. That I may charge every one of you that ye would walk worthy of the Lord, who hath called you unto his kingdom, and glory. Be not careless, but watchful: Let piety prevail with you to watch diligently over yourselves; let charity prevail with you to watch as diligently over your brethren. A third word of Application, unto such as hold the truth of God in unrighteousness, unto such( and hereof in the world there are not a few) God grant the Church may be free from them, who profess they know God, but by their works they deny him: Tit. 1.16. who increase in profaneness in conversation, as they grow and increase in the measure of revelation: Oh that mine eyes were a fountain of tears, that I might lament over them; oh that the tears of a dear friend, who( the Lord is my witness) writes not these things with dry eyes, might so far prevail with you, that you would take his words into the deepest of your considerations; that you would repent of the evil of your ways, submit unto the yoke of Christ; that your conversation may answer your profession. Have you not seen an heifer unaccustomed to the yoke, stand as gently at the crib, as any other; but bring the yoke, and the very fight of it shall make her kick with the foot, and push with the horn, and seek all means to shun it: I would you would be contented to make the application yourselves; you stand gently at Christs crib; you are contented to hear, the sweet promises of the Gospel containing and holding forth what Christ hath done for you, these things I say you hear with great patience, approbation, and delight. But when it comes to this, that you are admonished what you ought to do for Christ in obedience, in thankfulness, unto him that hath done all things for you. When the Church of Christ would put the yoke of Christ upon your neck, and compel you to come in unto her wholesome Discipline by her sweet persuasions; you spurn with the foot, you push with the horn, seeking means of evasion: Let us break their bonds, and cast away their cords from us, Psal. 2. either you will aclowledge no Church; or if a Church, yet one according to your own heart you cannot find. I have nothing to do to judge you( I confess it) I leave you unto him that judgeth all things, the Lord open your hearts. And I shall betake myself unto the second consideration; of sin in the Consciences of the called people of God. The thing that I have to declare is thin that it is the design of the Lord Christ, to take away sin, out of the consciences of his called people: whereby the called of God may have the answer of a good conscience towards God: 1 Pet. 3.21. that the consciences of Gods called, are clear, and white, and pure, and undefiled from sin, and transgression, through the apprehension of the efficacy of the death, and resurrection of the Lord Jesus Christ: whereby they are begotten unto a lively hope, by the resurrection of Jesus Christ from the dead; 1 Pet. 1.3. whereby they may have boldness before the throne of grace, even the throne of that God who hath eyes that will behold no iniquity: Before that throne of that God, who is a consuming fire, Hebr. 12.29. This is the effect of the faith of Gods elect, to purify the heart. The Lord put no difference between us and them, purifying their hearts by faith, Acts 15.9. What can here be meant by the word heart, less then conscience? now if the conscience be pure, it is without spot: if it be not without spot, then is it not pure. That by heart is meant nothing less than conscience, is proved by other places of Scripture, Prov. 14.30. A sound heart is the life of the flesh. And Prov. 15.13. A good heart maketh a cheerful countenance. But lest some should say, that by the word heart, is meant less than conscience, I shall desire to speak plain. Hebr. 9.9. the Apostle showing the weakness of legal sacrifices, and services, saith, that they could not make him that did the service perfect, as pertaining to the conscience. But the priesthood of Christ Jesus, the Mediator of a better Testament, established upon better promises, hath done that which the Law could not do: How much more shall the blood of Christ who without spot offered himself to God, purge your consciences from dead works, to serve the living God. Heb. 9.14. The Law could not make perfect, as pertaining to the conscience, but what the Law could not do in that it was weak; through the infirmities of flesh, that Christ Jesus hath done by his sacrifice, of himself. We reason thus: if Christ did not purge the conscience, then is it yet impure; then is not his purgation as pertaining to the conscience, of more efficacy than legal purgations were: they purged not the Conscience, no more did he: But it is plain that he did purge the conscience. Now if he did purge, as pertaining to the conscience, then is the conscience pure and undefiled; if it be not pure and undefiled, then did not he purge it. But that Christ did purge the conscience is plain, Heb. 10.2. Because the worshippers once purged should have had no more conscience of sins. It is the drift of the Apostle, in this place, to show the reason why the Law sacrifices did cease to be offered, because they could not make the comers thereunto perfect: That they were not made perfect, is proved, because they had conscience of sin. But now the offering of Christ, hath perfected for ever, them that are sanctified, Heb. 10.14. If they be perfected, then are they purged; if purged, the comers thereunto must have no more conscience of sin: But they draw nigh unto God, with a true heart, in full assurance of faith, having their hearts sprinkled from an evil conscience, and their bodies washed with pure water. Heb. 10.22. By this we may understand what is meant by those metaphoricall speeches, which we red of, Revel. 3.4. and 4.4. and 6.11. with many other places; where the Saints are set out unto us, in white raiment, from the crown of the head, to the sole of the foot. This white raiment signifying, not onely that purity, and cleannesse which they have before God: but also that purity and cleannesse of conscience, consisting in the apprehension of that glorious estate and condition, whereinto they were stated by the death and passion of the Lord Jesus Christ. I think it is sufficiently proved, that the consciences of the called people of God, are purged, and purified from all manner of sin, and uncleanness: and it would be lawful for me to proceed, did there not an objection lye in way; which may be an occasion of stumbling, unto those that are weak: and have not their sences exercised in such manner of questions as these are. The objection is this: If we say that we have no sin, we deceive our selves, and the truth is not in us: 1 Joh. 1.8. If we say we have not sinned, we make him a liar, verse 10. In many things we offend all, Jam. 3.2. with many like places. Now saith the objection, if we have sin, how can we be clean? if we be cleansed, how is it that we have sin? This objection is easily answered, by the words immediately going before, viz. The blood of Jesus Christ his Son cleanseth us from all sin: 1 Joh. 1.7. and then presently follows; If we say we have no sin, &c. vers. 8. Now here will lye the difficulty; if we be cleansed from all how have we any? if we have yet any, how are we cleansed from all? For the clearing of an answer; I must entreat you to consider of sin, in a twofold respect, as hath been spoken at large before, viz. sin, in the conversation, and sin in the conscience. The called of God are not quiter purged from sin in conversation, for all our righteousnesses are as an unclean thing: Isa. 64.6. The called of God are quiter cleansed from sin in conscience. I shall speak a riddle to some, to whom it is not given to know the mysteries of the kingdom, but you to whom it is given, will understand what I shall say. The thing is this, that as it is possible, for a man that hath been beyond comparison strict, and upright in his conversation, to have a foul and polluted conscience, a heart clouded with ignorance, and estranged from the life of God. So is it possible, for a man that hath been an exceeding sinner, and is not yet wholly cleansed from all wickedness in conversation( which no man is) to have a conscience, as white as the snow, and as pure as the wool: if this seem a mystery unto you, that fin in the flesh, should stand with purity of conscience, take these Reasons to make it plain: If purity of conscience could be found no where but where there is purity in the flesh; a pure Conscience could not at all be found upon the earth, in regard that there is none that doth good, no not one: Rom. 3.12. Again, purity of conscience doth not take his rise, from purity of conversation. But purity of conversation, ariseth from purity of conscience. The original of purity of conscience ariseth hence, from the apprehension of all our impurities, and uncleanness, to be laid upon Christ: Isa. 53.6. to be taken away by Christ, Joh. 1.29. Herein doth the conscience of a believer rest in Jesus Christ crucified, and made sin for us. This that hath been spoken, may serve to open unto us a door of understanding, whereby those places which seem so contrary may be made plain. If we say we have no sin, &c. and yet is it said: He that is born of God doth not commit sin, for his seed remaineth in him: And he cannot sin because he is born of God. 1 Joh. 3.9. What have we here? is not the Apostle born of God? are not they to whom he writeth, born of God? Yes, without contradiction: yet doth he confess, that he and they have sin: and again he saith, He that is born of God cannot sin. It is not unknown unto many that shall red this, how many windings, and turnings, how many unsound, and unsavoury distinctions, have been invented by the wit of man; to reconcile these places: which are easily reconciled by that which hath been spoken: The called of God( even the most upright of them) have fin in the flesh, they have fin in the conversation. But they have no sin, neither can they have any fin in the conscience: for the true faith of Gods elect, and fin in the conscience, can no more stand together, then light and darkness. Let this that hath been spoken, become a touchstone to try our faith by: Doth thy faith purify the heart through the apprehension of the blood of Jesus? doth it cleanse thy conscience from all sin? so that not one remaineth behind? Then hath it this property of a true faith. But when the soul shall thus conceive within itself, that this sin, or that sin lieth yet upon me, if it were not for such, or such a fin,( greater it may be than ordinary) I should judge myself in a happy condition. Give me leave, with patience, to declare thine error. Surely christ cleanseth not imperfectly, he doth not wash away some stains, and leave others: if he cleanse thee not from this sin, he hath cleansed thee from no sin. If he hath not cleansed thee from any one sin, surely he hath washed thee from none at all; or he hath perfected, as was spoken before. But thou hast one sin yet unpardoned, unwashed away. I demand of thee; who shall wash it away? and when shall it be washed away? seeing Christ death no more, he sheddeth his blood no more, he offereth no more: I confess a man that knows not Jesus may presume of the pardon of all his sins, and see his conscience purged by a false Christ. But I will be bold to affirm, that he that seeth not all his sins taken away, never knew the true Christ. Thus have we seen the design of the Lord Christ, to purge the consciences of his called people, that they shall have no more conscience of sin. Now if this be so; do you desire that I should show you a place where joy and gladness dwell? where sorrow, and sighing( in respect of unpardoned sin) have no more place? But everlasting comforts rest upon their heads. Behold, it is the conscience of Gods called ones, that are brought unto the apprehension of the light of the glory of God in the face of Jesus: whose joy cannot be taken away, whose comforts cannot be spoiled. Now blessed, thrice blessed are the people, that are in such a case. Blessed are the people who have their rest in the God: who hath shewed them the path of life: in whose presence is fullness of joy, at whose right hand there are pleasures for evermore: Psal. 16.11. It is now time that I should come to show you the taking away of sin considered in the third respect, as it is taken away out of the sight of God: the design of Christ by the appointment of the Father, to take away sin, out of the sight of God. Christ is set forth unto us as a propitiation, and a lamb of atonement, an offering for sin, Isa. 53.10. When thou shalt make his soul an offering for sin, the first consideration will be: to set forth, that Christ offered an offering to God. The second will be; to declare the end, and effect of his offering. First, that Christ offered a sin-offering to God. Christ was made by God our high Priest. Now every Priest is ordained for men in things pertaining unto God to offer up sacrifices for sins: Hebr. 5.1. This he did once, when he offered up himself, Hebr. 7.27. that is, he once offered for the sins of the people: which is confirmed unto us, Hebr. 9.14. Who through the eternal Spirit offered himself without spot to God. By this it appears, that Christ Jesus was an offering unto God: But what was the effect of this offering? even to make atonement, to make peace, to redeem us from the curse of the Law, from the tribulation, and anguish, indignation and wrath, which the Law had threatened, and must have( of necessity) fallen upon us, had not he been made a curse for us. But in him the Father hath declared himself well pleased, Isay, well pleased in him, that so through him the Father might manifest unto us, his eternal pleasure; and we again, might through him have boldness of access before the throne of his grace. But here comes a difficult question to be discussed: whether wrath and indignation did now lye upon the creature for sin, in respect of God: I answer, No. And my reason is; because we had an high Priest over the house of God, which was without beginning, and end of dayes, between whom, and the Father all things are acted and transacted before the world began: and therefore we red of eternal life promised before the world began: Tit. 1.2. But if this be so, how is Christ said to deliver us from wrath? Answer. I will show you in the words of the Apostle, 1 Thes. 1.10. Jesus which delivered us from wrath to come: from wrath which must have fallen upon us, if Jesus had not been a Mediator. Give me a time wherein his priesthood, and sacrifice, was not present, and effectual with the Father; and I will grant, that all that time, the creature lieth under wrath. But that you may see that these things were transacted with the Father( according to his good pleasure) before the messenger of the Covenant had offered himself upon the cross, you have the witness of the Father from heaven, This is my beloved Son, in whom I am well pleased. The Son had not yet actually suffered, his blood was not yet shed upon the cross, and yet the Father saith, I am well pleased, I am contented. The Father is well pleased, but it is in the Son, and that before his sufferings; to show that he was a lamb slain from the foundation of the world. But if the Father were well pleased before his suffering, what need was there that his blood should be shed? Will that God which doth nothing in vain, cause the blood of his Son to be shed in vain? surely no. What is it then? did the suffering of Christ onely respect the satisfaction of the consciences of believers? I answer. That the satisfaction of their consciences was herein respected, I dare not deny: but that the shedding of the blood of Christ, did onely respect their consciences I dare not affirm. But I must say, that the Justice of God revealed in the Law, did require that his blood should be shed; and that the Father manifests himself well pleased in his Son before his passion, doth presuppose( I want words to express what I would) his passion;( that in respect of man was yet to come) to be present with the Father. Great is the mystery of godliness, and who is sufficient for these things? I have thus far declared unto you the office of Christ, in the pulling down of sin. The next thing that I have to declare, is the design of Antichrist, in setting up sin, and pulling down righteousness; in seeking to build that which Christ hath destroyed, in destroying that which Christ hath built. There is a great question who is Antichrist, and divers answer, many things diversely; every one according to his thoughts: some think the Pope of Rome is Antichrist, some the Bishops, some the turk, &c. But give me leave to tell you what I conceive, that to tie the name of Antichrist to a particular man, or to any particular succession of men, is to confine him unto too narrow a bound: I will not deny but that the Pope is a principal member of Antichrist, of the man of sin, the head if you please. But I do believe the Pope and Antichrist to differ, as the part, and the whole, as the head, and the body: And I conceive the great Antichrist, to be that mystical body of iniquity, which opposeth Jesus Christ, Antichrist is as much as to say, against Christ: whosoever doth seek to destroy that which the Lord Jesus hath built up, or to build up that which the Lord hath plucked down, the same is against Christ, and i● so much a member of the great Antichrist. That these things may be more plain, I shall consider the Man of sin in that threefold consideration before spoken of, namely, 1. Sin in the conversation. 2. Sin in the conscience. 3. Sin in the sight of God. First, sin in the conversation. It cannot be denied, but that he that will endeavour to set up sin in the conversation of the people, is indeed against Christ, and so a man of sin; a limb of Antichrist: but yet our Saviour hath declared unto us, that the great man of sin, the great Antichrist, shall not be so palpable, as to set up sin, in the conversation; but that he shall come unto us in greater holinesse, zeal, and strictness, with eyes, and hands lifted up to heaven, as though his conversation were indeed there. Thus is fulfilled that which was forespoken by our Lord; Beware of false prophets, which come unto you in sheeps clothing, but inwardly they are ravening wolves, Matth. 7.15. Like those prophets of old: who did wear a rough garment to deceive, Zach. 13.4. For there shall arise false Christs, and false Prophets, and shall show great signs and wonders: insomuch that if it were possible, they shall deceive the very elect. mat. 24.24. Satan is transformed into an Angel of light. False Apostles, deceitful workers, transforming themselves into the Apostles of Christ, transformed as the Ministers of righteousness, 2 Cor. 11.14. They are zealous, they make a faire show in the flesh: Gal. 6.12. The coming of the man of sin is, after the working of Satan, with all power, and signs, and lying wonders: with all deceivableness of unrighteousness: 2 Thes. 2.9, 10. He doth great wonders, so that he maketh fire to come down from heaven, in the sight of men: Rev. 13.13. even bringing many excellent truths of God, kindled at the flames of his altar. One thing more observable is, that such shall be his carriage, that he shall not onely deceive others, but himself also: so that in his own esteem he shall be none other, but the servant of the true God, and his Son Jesus Christ. We are deceived within ourselves, if we look for Antichrist, to come like the heathen Bacchus, staggering up and down in the streets, wallowing in his vomit; we are deceived, if we look for Antichrist, among the lewd sons of Belial, roarding in the Taverns. No, we shall find him in the Temple; sooner find him in the Pulpit: you shall find him at devotion, with great zeal, insomuch that whosoever hath not the spirit of discerning shall presume, that he is one of an excellent spirit: Little would any man suspect so much fraud, to lye in so holy a breast:( according to appearance) like unto him that seeing a Cat sit,( as their custom is) said, who could believe that so much cruelty should lurk under so meek a countenance? So when we look upon this man of sin, who could have imagined, that so much deceit, should lurk under so supercilious a brow? Alas, how open do those men lye unto deceit? who have no other touchstone for doctrine; but the zeal and holinesse of the conversation. This must needs be true, say some, for I heard a very holy man deliver it. Alas poor soul: dost not thou know that beast-like doctrine, drops often from men of holy conversation? Dost not thou see that the man of sin, is as tall in the holinesse of conversation, as the true Saints of God? as the Apostles of Christ? His garment as rough, his countenance as steadfast, his supplications as frequent, his zeal as great. O then beware of false Prophets, search the Scriptures, try all things. But you will say, if it be so, how shall I know the man of sin, if I meet him? is it not said, by their fruits ye shall know them? Mat. 7.16. if such be the fruits of the man of sin, how shall I be able to discern him? To this I answer. That there are two sorts of fruits; the fruits of Conversation, and the fruits of Doctrine: the fruits of the lips, and the fruits of the hands. I create the fruit of the lips, Isa. 57.19. Now the surest way to discover Antichrist, is by the fruit of his lips, by the discipline of his mouth: if we look upon the Apostles of Christ and the man of sin, we shall find both of them holy in conversation; yea so holy that who can discern them, the one from the other. Therefore must we expect the voice, and ponder the Doctrine: it is the counsel of an Apostle in the same case. If any man come, and bring not this Doctrine, receive him not into your house, neither bid him God speed, 2 Joh. 10. If we or an Angel from heaven preach any other Gospel unto you, Gal. 1.8. When a wolf cometh in sheeps clothing, how shall we discern in the flock, which is the wolf, when both are fleeced alike? must we not wait until they utter their voices, and then we shall discern that the one bleateth, the other barketh. We red of a beast, Revel. 13.11.( the Lord deliver us from him) that hath horns like a lamb, and he spake as a Dragon. Though we cannot discern him by his horns, yet we may easily know him by his Dragonlike voice. A man of Cuma did put a lions skin very artificially upon the back of an ass: The inhabitants of the place were much terrified, supposing that a lion indeed had been come amongst them; until the ass( at his accustomend time) began to bray like an ass; so soon as they heard, not the roaring of the lion, but the braying of an ass, their fears was changed into laughter. What was the course that Jephthan took to discern the Ephramites, from the Gileadites, at the fords of Jordan, judge. 12.6. their faces were alike, their harness alike, their colours alike, their garments alike; and yet he discerneth them by their tongues. Say now Shibboleth, and he said entituleth, for he could not frame to pronounce it. This will be the trial of the Man of sin, of the members of Antichrist, when they that have their sences exercised, shall discern them to cry entituleth in the Doctrine of godliness. Sure it is that this is the onely certain way of discerning: There is indeed another way, which is very probable, but not so certain in a double respect. It is by his scarlet coat, or gown: the woman that sitteth on the beast, is arrayed in purple, and scarlet colour, Revel. 17.4. the beast himself, was scarlet coloured, vers. 3. the great Dragon is for colour read, Rev. 12.3. and that great City was clothed in fine linen, purple, and scarlet, Revel. 18.16. Give me leave to ask this Man of Sin a question. Q. Who is this that cometh from Sion? with died garments from Jerusalem? Ans. I, even I, the man of sin, the son of perdition. Q. Wherefore art thou read in thine apparel, and thy garments like him that treadeth in the winefat? Ans. My feet are of Iron, and my nails of brass, I have devoured, and broken in pieces, and stamped the residue with my feet: I have made war with the Saints, and prevailed against them, Dan. 7.19.21. I have sprinkled my garments, with the blood of the Saints of the most high. A certain note of a false Church is persecution. King James upon Rev. 20. if the true Church do persecute, if Sarah will cast out Hagar, she doth what she ought not to do, and the thing is grievous in Abrahams sight. Seest thou then a generation of men, that are resolved to convert all men( Mahomet like) with guns, and pistols, with swords, and staves, with fire, and faggot, with bonds, and imprisonments,( I speak not against defence of the rights, and liberties) surely this is either the false Church of Antichrist, and man of sin, the read dragon; or else it is the true Church, forgetting the command of her Lord, and Saviour. Let them alone, Matth. 15.14. If the true Church do so much forget her self, as thus to do, she must be contented to hear a word of reproof, and to be remembered that the servants of the Lord must not strive: but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves: 2 Tim. 2.24, 25. But here some will pled for the man of sin, that he doth well to persecute, or at least that the true Church doth well to persecute men that are contrary minded. For did not Asa make a covenant, that whosoever would not seek the Lord God of Israel should be put to death, whether small or great, whether man or woman: 2 Chron. 15.13. I answer: That Elias prayed, and fire came down from heaven, and devoured the Captains with their fifties, 2 Kin. 1.10. Yet when the disciples would have had our Saviour to have destroyed the samaritans, in the like manner, because they would not receive him, they were sharply rebuked of him: Ye know not of what spirit ye are, Luke 9.55. The case between Asa and us, was very different: for first Asa had the command of God for what he did, Deut. 13. but we have the command of God different. Let both grow together until the harvest, mat. 13.30. Again, a second difference is, that the whole people were members of a national Church by Gods appointment, and so were subject to such censures as the Lord had commanded to be executed upon disobedient members, that they should be cut off: which things were a type of that spiritual death, wherewith the great King of Judah shall avenge himself at his glorious appearing, of all those that would not have him reign over them. Now we do not deny, the Church of God the liberty to proceed against refractory members, by her heavy censurers, of delivering over unto Satan. But the question will be, whether or no Asa might lawfully have imposed this covenant upon the Edomites, or Arabians,( if they had been under his power) and have caused them to turn proselytes whether they would or not. That the Magistrate may punish offenders, against peace and liberty we grant; but that he should compel the conscience to be of this or that judgement in Religion we cannot see: that the professors of the Gospel should seek to convert men to the knowledge of the Word, and profession of the same, by torments, and cruelties, is strange to us; we profess we have not so learned Christ. Let the Kings of the earth recover their rights and privileges, by force, and might; let them revenge every disobedience according unto merit, and desert. But let the Gospel be propagated by the two edged sword of Gods Spirit. But I must proceed no farther in this, but come unto the second Consideration of sin in the conscience, unto which I will also join the third: namely, the consideration of sin in the sight of God. And herein I shall show you, that is the design of Antichrist, to set up sin in the conscience, and in the sight of God. To persuade the world, that sin is not yet taken away out of the light of God, that so he may keep those under bondage, who are yet entangled, that so( if it were possible) he might bring them back again into bondage, who ae already escaped; that old Serpent envying nothing more than the peace, and joy of the Saints of God. This was an old plot of the man of sin, working by a mystery of iniquity in the false Apostles of old, who taught the people believing in God; that except ye be circumcised after the manner of Moses, ye cannot be saved: Act. 15.1. As though hitherto, having looked at salvation accomplished in Jesus, and remission of sins in his blood, they had been altogether deceived, and had believed a lie, for( according to their doctrine) there is more required than thus: for except ye be circumcised after the manner of Moses, ye cannot be saved. And that the aim of this project was to bring the people into bondage again, appeareth by that exhortation of the Apostle: Stand fast therefore in the liberty wherewith Christ hath made us free, and be not again entangled with the yoke of bondage: Gal. 5.1. And that the working of the mystery of iniquity was forming this upon the anvil, appeareth also in the Church of Corinth, 2 Cor. 11.20. Yet suffer if a man bring you into bondage, if a man devour you, &c. In which words the Apostle doth set out unto us the whole, and onely aim of those counterfeit apostles, to bring the people into bondage again. That it was the end and scope, of that working mystery of iniquity, to declare sin unpardoned; appeareth plain by their horrid policy striking at the very root, and foundation of all: viz. to deny Christ coming in the flesh, 1 Joh. 2.22. or if come in the flesh, to deny him to be risen again, 1 Cor. 15. Now if Christ be not come in the flesh, what will follow? but that the world lieth yet in their sins. Nay although Christ be come in the flesh, and if he be not risen from the dead, your faith is vain, and ye are yet in your sins: 1 Cor. 15.17. Now that this is the fort and great work, that the man of sin so much desires to win from the people of God, that they are yet in their sins, appeareth plain from that first working of the mystery of iniquity: even in the Apostles dayes. Thus you see Christ and Antichrist, the Son of righteousness, and the man of sin opposed each to other; what the one buildeth, the other pulleth down; what the one pulleth down, the other buildeth: If it be granted unto me, that he that setteth up sin in the sight of God, or consciences of Gods called people: After Christ hath taken it away, may very justly be called a man of sin: an opposer of Christ Jesus: I shall then proceed, to charge the Man of Sin more plainly, that his face may be discovered, and his visage known unto those that shall cast their eyes upon him. I shall here presume to challenge Rome, and those that do any way conspire with her, in many of their foundations, to be opposite unto Christ in the setting up of sin, which he hath taken away. 1. That baptism taketh away sin, purgeth the soul, not onely in conscience, but also in the fight of God, is a Doctrine common with Romes favourites, and boldly held forth by some, without any blushing in the neighbours forehead. Now what is this but the man of sin, to deny that the Lamb of God hath taken away the sin of the world? Either Christ hath finished, taken away sin; or he hath not finished it, by his one and alone offering: if he have not; then hath the Scripture deceived us( which God forbid should enter into the heart of man:) if he hath taken it away, what truth will be found in this doctrine? I may not forget, to premise a distinction wherewith the whore seeketh to cover her fraud, and the man of sin to shrowd his deceit. The distinction is found in Bellarmine, and others, viz. of price, and application. In respect of a price paid, they confess that satisfaction is made for all sins, past, present, and to come; but in respect of application of the price, it is made by baptism, &c. To show the fraud of this distinction, I shall ask one question: Whether any perfection be to the creature, without the application of this price? Ans. Surely no, but by one offering he hath perfected for ever them that are sanctified, Hebr. 10. And we have the revelation of God, that the price is not onely paid, but that also the Father is well pleased, Matth. 3. the ne Covenant is ratified from the time of the death of the Testator. That such things as these shouldcome from Rome, that the hot climate of Africa should breed snakes and serpents is no wonder: But who could have thought to have found such in England? professing themselves at variance with the whore? That should stand up in defence of this Proposition? That baptism washeth away sin? and yet this is too true. As divers can testify whose ears have been witnesses; And to this purpose( lest their words should seem to want weight) they fly unto that place, wherein Ananias speaks to Paul in these words, Arise, and be baptized, and wash away thy sins, calling on the Name of the Lord: Act. 22.16. A plain text. For answer to this: I shall produce no other thing, than what I then demanded, whether those words were spoken to a believer, or an unbeliever? The Answer is, to a believer; otherwise, he ought not to have been exhorted to submission unto baptism. If these words were spoken to a believer, I beseech you to consider seriously, the extent of this Argument: which would make us conceive, that sins are not yet pardonned to a believer; but that a believer may have his sins unpardoned: which I leave to your censure. But some will say, what meaneth then this term: wash away thy sins. I answer: This is none other then, Break off thy sins, a washing in conversation, that it may appear before the face of the world, that thou art another manner of man than hitherto thou hast appeared for to be. They that are already washed in respect of Gods imputation, they that are already washed in conscience in respect of manifestation, and apprehension of the grace of God in Jesus, may yet, and ought to be exhorted to wash in respect of conversation. Thus you see the subtlety of the Serpent how closely he lurketh, how cunningly he behaveth himself, to oppose the truth of God, to set up sin again, and to bring the conscience under bondage. Now I have begun, I will be bold to challenge the man of sin, in other of his Doctrines, destructive unto the manifestation of the grace of God, in remission of sins: viz. his doctrine of repentance, that repentance washeth away sin, and that there is no forgiveness with God before repentance: is so commonly, and ordinarily known unto you, that it need not be confirmed by testimonies against him. If he should deny that he hath taught the peopleany such thing, his own mouth will be witness against him, his own writings will condemn him; and indeed the thing is more lain than can be denied: And he is so far from denying of it, that he will rather stand to defend it. And what more contrary unto the grace of God? Now that the original of this error may be discovered, that the weakness of this grand work may be discoferned; and a door to answer his objections opened: I shall desire you to consider the difference, of the manifestation, of remission of sins in Scripture, according to the difference, of the Covenant manifested in the same: In the first covenant, the worldly sanctuary, Hebr. 9.1. the carnal commandment, Hebr. 7.16. I say in that covenant: as there was no remission for some sins; so, contrition, confession, and satisfaction( such as that law required) of the sinner must needs go before remission of any sin: But in the grace of the new covenant in the blood of Jesus: Remission of sins,( yea if that it be granted that faith is the knowledge of remission) and the manifestation of remission also, must go before godly contrition, or confession;( for satisfaction, we cannot well bear with the word) if it be objected that, that worldly tabernacle was a pattern of heavenly things, for so it was commanded Moses, that he should make it according to the fashion which he had seen, Act. 7.44. These things serve unto the example, and shadow of heavenly things, as Moses was admonished by God when he was about to make the tabernacle, for so saith he, that thou make all things, according to the patterneshewed thee in the mount: Hebr. 8.5. Now if contrition went before remission in the earthly shadow, it must needs do so in the endless life; for they were one like another, one the pattern of another. I answer: That the contrition, &c. is considerable in our high priest, or in the people( both priest, and people, and sacrifice in the Law, being types of our High Priest) now we say that in the Priest Christ Jesus, contrition went before remission; He was bruised, he was broken, yea he was slain before any remission could be pronounced to the miserable sons of Adam: for without blood shedding there is no remission, Hebr. 9.22. So that in the Covenant of this endless life, the contrition, confession( I pray bear with the word) and satisfaction, blood shedding of Christ the Mediator, must needs go before remission: But that remission obtained by the Mediator, yea faith( the Knowledge of remission) must needs go before the godly contrition or confession of the creature. I will spend a little time to open there two Propositions, and to clear the truth of them, that I may take away occasion from them who seek occasion, that they may have no more plea before the people to speak evil of the things they do not understand. For the first of them, that in the old Covenant, contrition, CONFESSION, and legal satisfaction, goes before remission; Although it need no proof, yet for illustration, I shall speak a word, and refer them that desire farther satisfaction herein, unto the fourth, fifth, and sixth Chapters of Leviticus, wherein these things are set down at large. Levit. 5.5, 6. it is thus written: And it shall be when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing; And he shall bring his trespass offering, unto the Lord for his sin which be bath sinned, a female of the flock, a lamb, or a kid of the goats for a sin offering, and the Priest shall make an atonement for him concerning his sin, and it shall be forgiven him: ver. 10. This is the Law of the sin offering: confession, offering, atonement, and then forgiveness; no forgiveness to be looked for without these: And this also is the Prophets, Ezek. 18.21, 22. But if the wicked will turn from all his sins, that he hath committed, and keep all my statutes, and do that which is lawful and right; he shall surely live, he shall not die: All his transgressions that he hath committed they shall not be mentioned unto him, in his righteousness that he hath done, he shall live. This is the Priphets, to declare repentance, as a means to obtain remission; and neither remission, nor the knowledge of remission, to go before, but to follow contrition; But this is not the Gospel; which is established upon better promises: The Law and the Prophets teach us in that Convenat, to repent and bring our offering, as a means to obtain remission, to repent for remission: but the Gospel teacheth us to repent unto remission, Mark 1.4. it is indeed translated for remission: But unto, is written in the margin. This you shall see more at large in my book entitled, the Doctrine of John Baptist. The Gospel propounded unto us a sacrifice already offered, propitiation, atonement, and reconciliation, already made, sin already finished, and then by the ministry of reconciliation calleth uon us to repent unto remission. This is the ministry of reconciliation( to wit) that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them: 2 Cor. 5.19. Christ is our Priest, our sacrifice, our atonement: He confesseth our sin, He offereth for our sin, He maketh a peace through his blood, and calleth upon us, to believe this peace and atonement made. But this will more plainly appear, when I shall prove unto you, that not onely remission, but even faith( the knowledge of remission) whose object is remission of sins in Jesus) must needs go before godly contrition: Rom. 14.23. Whatsoever it not of faith, or from faith, is sin. All contrition that proceedeth not from faith, it is no better then sin; but godly repentance is not sin. Therefore it is not before faith, but from faith; we do not therefore believe remission of sins, because we repent: but we therefore repent, because we believe remission of sins. Again the question is, whether or no, repentance is not a sacrifice of thanksgiving? if so, it presupposeth the knowledge of a benefit received. Thirdly, to speak in the language of holy Scripture, is not repentance a sacrifice well pleasing unto God? But without faith it is impossible to please God, Hebr. 11.6. I would not be understood, as though I thought the faith of Gods elect to remain any time in the soul, voided of repentance. But my meaning is to show you the order of the work of the Spirit of God, who produceth not faith by repentance, but repentance by faith. Again, I do not deny but that there is a repentance of despair, such as was that of Judas, going ordinarily before the knowledge of remission. But this is not godly repentance, this is such repentance that many have had who have yet died in their sins. That I may be the better understood: I shall conclude this with the laying down of certain Propositions. 1. No repentance at all goeth before remission, or not imputing of sins. 2. Judas his repentance goeth commonly before the knowledge of remission of sins. 3. Godly repentance goeth not before, but followeth the knowledge of remission of sins. From this that hath been spoken, we have a discovery of the man of sin, setting up sin in the consciences of the people, and in the sight of God. When any shall declare unto you, that you cannot have any forgiveness with God until you repent: when the Proposition converted, will and hath been found true, viz. you cannot repent until you have, and until you perceive forgiveness with God. Doth any man declare unto yet repentance as a means to obtain remission, and forgiveness at the hands of the Father. These are the footsteps of the man of sin, of the son of perdition. And you have seen how contrary this is to the grace of God manifested in the sufferings of Jesus Christ: How contrary to the voice of the glorious Gospel: which through this man( that is Jesus Christ) preacheth unto you forgiveness of sins. Acts 13.38. Let us then learn to be wise, let us learn to discern this wolf by his bark. Let the opinion, the show, the profession of holinesse be never so great; yet if they bring this doctrine, believe them not, it is but the man of sin: the limbs of Antichrist: wolves in sheeps clothing; that seek not to feed you, but to feed upon you. Take heed, and beware. I have now opened a way, and declared unto you how most of the Romish doctrines, may be found guilty of this heinous crime; and how not Rome alone, but the Pulpits of England also may be discovered to be filled, with the man of sin, with the enemies of the grace of God. But I do not intend to stay upon any more particulars; but I will have an open ear, to hear indifferently, what Rome, and her children, and servants can say for themselves, against this accusation brought forth, and laid to their charge: for I think it unreasonable to condemn any before we hear them speak for themselves. I suppose they will say, you do us injuries to say we are members of Antichrist, of the man of sin: for although we should confess it an error, as you have said, yet can we free ourselves from being members of that man of sin: for it is said of him, in the very next words unto your text, Who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God, sitteth in the Temple of God, showing himself that he is God. Now all know that we are far from this; we worship the God of heaven, and fear his name. Nay Rome telleth us that we have little reason to challenge them, for opposing all that is called God, or worshipped: when as in another charge, we lay against them, that they worship more gods then they ought. Now unto this apology I answer. That we red of one that said, Sir I go, but went not: And he is not reputed to have done the will of his Father; whatsoever he said. So if we shall prove that such Doctrine as this exalteth itself above God, we shall be able to maintain our charge, and you will be left unable to acquit yourselves. Some by God, in the place cited, do understand the Magistrate, who in some sense is called God: I have said ye are gods, &c. that the man of sin doth exalt himself above Magistrates: And indeed this is true, and worthy our observation, how the man of sin doth closely contend, to bring Magistracy in subjection unto him, to make the Magistrate the executioner of his lusts, and impieties. But this is too narrow a limitation for the text: which saith, He exalteth himself above all that is called God: though the Magistrate is called God, yet he is not all that is called God, or that is worshipped. We shall desire to consider whether this man of sin be excusable in this kind; or not: and to see whether the man of sin doth not exalt himself above the God, and Father of our Lord Jesus Christ, who is blessed for evermore. May not he that exalteth himself above the attributes of God, be truly said to exalt himself above God himself? for nothing is in God, but what is God. We shall then show unto you that the man of sin doth exalt himself, above the glorious attributes of God. I will instance in four. 1. Truth. 2. wisdom. 3. Mercy. 4. Justice. And I shall declare how the man of sin, would appear to us to be more true than God. Secondly, wiser than God. Thirdly, more merciful than God. Fourthly, more just than God. First, how Antichrist opposeth the truth of God, in his doctrine, and make God a liar. The truth of God is, that he hath set forth his Son Jesus Christ to be a propitiation for sin, that he preacheth remission in his name. But Antichrist will be bold to deny this, and to tell you openly, that these things are no better then fables; Christ hath not, nor will not take away your sins, until you have repented of them. Before your tears of contrition, there is in God no remission for you; Christs sacrifice, and bloodshed, cannot avail you, until you have washed away your sins by true repentance, and sorrow for them. Many things sof the like nature your eyes that red them, and your ears that hear them are witnesses of: And this the man of sin, will impose to be believed under pain of the greatest Anathema. And he will be ready to say thus: Whosoever saith that Jesus Christ hath taken away any mans sin, before repentance, let him be accursed. Thus will he be accounted more true than God, who hath said the contrary, in large and expressed terms, setting forth the death, and passion of our Lord Jesus, and the efficacy thereof. God saith one thing, Antichrist the contrary: And he will be believed, otherwise all cannot be well. Now what is this but to oppose God, to exalt himself against the truth of God: I might instance in many several particulars: wherein the man of sin, is neither ashamed, nor afraid, to contradict the very letter of the text, to impose a gloss, and interpretation, contrary to the manifest revelation of God in his Word: But it is not my desire to dwell upon particulars, but to show you a way of discerning, & discovery in some few, that you may be able for to judge of the rest. Now if to make God a liar, oppose God, if God be not true he is no longer God. Then sure he that desireth to be believed, before God, to have his oracles to be accounted more true that God, to make voided the truth of God, cannot be freed from exalting himself above God. Secondly, let us consider if this man of sin do not exalt himself above the wisdom of God, and would be accounted wiser than God. The wisdom of God hath been pleased, to set forth his Son Jesus Christ, the Redeemer of the world, and hath given commission to his Apostles, to go preach the Gospel, or the glad tidings of the free grace of God, to all Nations, Matth. 28.19. yea as if this were not large enough, to every creature, Mark 16. And to set forth a plain, and easy way to them that are taught of God, so plain that the wayfaring men though fools shall not err therein: Isa. 35.8. He hath given us a word, to be a light unto our feet, and a lantern unto our paths. And this word of grace the wisdom of God hath commanded to be preached plainly, openly, to every creature. wisdom crieth without( she seeks no concerns) she uttereth her voice in the streets, she erieth in the chief place of concourse, in the openings of the gates, in the City she uttereth her words: yea she speaketh unto the simplo ones, scorners, and fools. How long ye simplo ones will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge: Prov. 1.20, 21, 22. This is the wisdom of God: But Rome thinks she hath better policy than his, namely, to lock up the Scriptures in an unknown tongue, and that out of love, and zeal, lest the simplo ones should abuse it, and misunderstand it, and pervert it. And by this reason they should also lock it up from the learned, who do miserable pervert it. Gods wisdom saith, Search the Scriptures, try all things: Romes wisdom saith, Let them alone, it is not safe meddling with them. Thus will Rome be wiser than God, and prefer the carnal policy of that man of sin, before the wisdom of the God of righteousness. Thus do his members seek to out-wit the God of heaven; who hath sent glad tidings to be preached to all, upon the house top: and the fullness, and the freeness of the grace of God, to be manifested to all: But what saith the man of sin: That is not a safe course, though these things be true, yet( as Cardiner sometimes of Winchester said on his death-bed) if the people should know them, all will be married, for they will abuse it, they will turn the grace of God into wantonness. Therefore it is fit such things as these should be preached but seldom, or onely in private: for this purpose we have stories told us, of a man in Cheapside, a maid I know not where, and a woman in such a Lane, that did abuse the glorious tidings of the Gospel. I cannot go to search the truth of these things, which I believe not yet, unless we had better proof, than the report in print: But suppose this be a truth, what then? It is not safe to preach the Gospel, and to set forth the true grace of God: what consequence is this? because there are many drunkards( and men of no mean rank) in the City, therefore wine must be banished the City, let it come no more there: this would be in the Merchants, and Vintners eyes, a very absurd conseuence. And sure the consequence on the other part is seven times more absurd: we have no peremptory command, to bring wine into the City, but we have a command to preach the Gospel. A City might well subsist without wine, but the spiritual edification of the people of God, cannot subsist without the Gospel. O my God, I will preach thy Gospel, for thou hast said, go preach, and wo is unto me if I preach not the Gospel, I commit the success unto thee. Thy Gospel is the power of God unto salvation; I will not be ashamed of it, it is a sweet savour unto thee, in them that are saved, and in them that perish: I perceive the foolishness of man, would advance itself above thy wisdom; and persuade us( if not compel us) to be silnet in thy truth. But let thy servants be filled with the fullness of God; that for Sions sake they may not hold their peace, and for Jerusalems sake they may not rest, until the righteousness thereof go forht as brightness, and the salvation thereof as a lamp that burneth. Isa. 62.1. Thirdlyh, the man of sin exalteth himself above the mercy of God. He will seem to be more merciful than God; God gave unto man a Law, a righteous Law, and hath threatened the transgression thereof with death; yea he that offendeth inone, is guilty of all, Jam. 2.10. and cursed is every one that continueth not sin all things that are written in the book of this Law to do them, Gal. 3.13. Where it is plain, that the Lord denounceth a curse upon all persons, that continue not at all times, to perform this righteons Law in all things, and not any thing of this righteous Law shall be abated: for heaven and earth shall pass away, but not one jot or tittle of this Law shall perish: Matth. 5.18. Now what saith the man of sin to this; it cannot enter into his thoughts, but that God will be more merciful than thus: for he will tell you that God accepteth the will for the dead,( which he doth indeed in them who are not under the Law but under grace) but unto them unto whom it is spoken that are under the Law, you see what is required; not onely to will, but also to do under pain of a curse. Again, where it is said, He that believeth not shall be damned, Mark 16. And where it is said, that Jesus Christ shall be revealed from heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: 2 Thes. 1.7, 8. Neither will this be credited by man, but he will tell you, that a desire to believe, is faith, and though a man do not believe, yet if he desire to believe, he shall be saved. Then must the text be changed, and we must red, he that destreth not to believe shall be damned. Again, the Justice of God declareth unto us, that there is no remission without blood shedding. And yet the man of sin will declare unto us that such or such a sin, which is not pardonned this day, may be pardonned to morrow, and a pardon may be procured and obtained by the shedding of some tears( but no man hath yet declared unto us how many) now it may be they will say, Christs blood was shed before, or else tears could not have done it. Did the blood of Christ then make sin onely to become pardonable upon our tears? or did he procure pardon? for I am sure Christs blood doth not any new thing, what It did it did at once; and what it hath not done, it will never do; if so be that our sins were not pardonned before our tears, and pardonned after our tears: then will it follow, that Christs blood did onely make sin to become pardonable; that he did not procure remission, forgiveness, or pardon for us. Thus you see the mercy of God opposed by the man of sin, and the man of sin exalting himself, and seeking to debase God. Now lest any thing that is called God should seem to escape, I must in the next place declare unto you the man of sin, opposing the Justice of God, He will be more Just than God. God hath given unto man, a most righteous, and holy Law, by which is the Knowledge of sin, Rom. 3.20. and 7.7. This Law hath he set so fast, that heaven and earth shall sooner pass away, then one jot or tittle from the Law till all be fulfilled: Matth. 5. But when it was impossible for any of the sons of Adam to fulfil the righteous Law, in regard that all of them are come short of the glory of God, and there is none that doth good, no not one. It pleased the God of love, and mercy, to sand forth his Son Jesus, in the similitude of sinful flesh, and to condemn sin in the flesh, that the righteousness of the Law might be fulfilled in them, who live not after the flesh, but after the Spirit: Rom. 8.4. Now God setteth forth in his Word, the Law fulfilled, righteousness accomplished in his Son, Jesus. This he commandeth to be preached to the world. Now what saith the man of sin: That Christ hath suffered he dare not deny, but that his suffering hath given full satisfaction to the Justice of God, required in the Law, is that which he is bold to contradict; and therefore they say, that Christ indeed hath taken away the guilt of sin, that he hath also taken away the eternal punishment due unto sin, but he hath not( say they) taken away the temporal punishment due to sin; This must either be prevented by us, by our tears, and humiliation, by our repentance, and contrition; otherwise if not prevented it must be endured. Hence do proceed, the doctrine of satisfactions in the Schools of Rome; hence proceeds, that clouded doctrine of repentance, in the Romish Doctors. There being indeed, no doctrine more available to the manifestation of the glory of God, more comfortable to the souls of the people, more profitable to the edification of the Church, than the Doctrine of true repentance truly taught, and learned. There being also no Doctrine, more destructive to the truth of God, and the comfort of his people, than that cloudy and misty doctrine of repentance, taught by the factors of Rome, whereby they seek to overthrow at once, the whole building of the Temple of God. The sum of all is this. That whereas God saith the Justice of his Law is fulfilled, and he is well pleased in his Son, to declare that sin and iniquity will he remember no more. This man of sin will be more Just than God, and say, that the Law is not fulfilled until you repent, the Father will not be well pleased in his Son, until you have repented of your sins; Thus you see how the man of sin exalteth himself above the Justice, the Mercy, the wisdom, and the Truth of God; and indeed it will be found true, that there is not any one attribute of God, but he hath sought to depress, and to exalt and life up himself, and his own Doctrines; That by this means he might fulfil that which hath been foretold of him, He exalteth himself above all that is called God. As it was forespoken of him by the holy Ghost, Dan. 11.36, 37, 38. And the King shall do according to his will, and he shall exalt himself, and magnify himself above every God, and shall speak marvelous things against the God of gods, and shall prosper till the indignation shall be accomplished, for that that is determined shall be done, neither shall be regard the God of his fathers, nor the desire of women, nor regard any God, for he shall magnify himself above all. But in his estate he shall honour the God of swees: And a god whom his fathers knew not shall be honour, with gold, and silver, and with precious stones, and pleasant things, &c. Having taken the first plea of Antichrist into consideration, and found it faulty; we will in the next place consider, one thing more which he allegeth to prove that he is not that man of sin, that son of perdition. He will say; it is written, Who is a liar but he that denieth that Jesus is the Christ, He is Antichrist that denieth the Father and the Son: 1 Joh. 2.22. Many deceivers are entred into the world, who confess not that Jesus Christ is come in the flesh; This is a deceiver, and an Antichrist: 2 Joh. 7. From hence Rome and her children will argue, that they are not Antichrist, that they are not the man of sin, because they confess that Jesus is the Christ, yea whosoever shall deny that Jesus Christ is come in the flesh, they hold him accursed. For the better clearing of this, and the opening of some places of Scripture, we must take it into consideration, what it is to deny or confess Christ coming in the flesh. There are two things necessary to be believed, unto the constitution of the faith of Gods elect, and if either of these shall be found wanting, the faith will be found lame, and imperfect, yea no faith at all. The one is to believe rightly the office of the Mediator, and Redeemer. The other is, to believe rightly the true person: now he that believeth the person, and denieth the office, what doth he less than deny Christ coming in the flesh? Again, he that confesseth the office, but denieth the person, is as faulty as the other; now according unto this distinction, I find in the world a twofold Antichrist. The Hebrew Antichrist, and the latin Antichrist; the Jewish Antichrist, and the gentle Antichrist. The Jewish Antichrist believeth indeed the office of the Mediator truly; yet I do believe, that in substance they are able to declare unto us, what is the true office of the Saviour of the world, wnen( as they believe) he shall be sent from the Father into the world. But believing his office, they deny his person, and will not have the crucified Jesus to be the Saviour of the world, but vainly look for another, for to come unto them: so that that you see that which is wanting unto the perfection of the Jewish faith, is no more but this, to be truly informed, and persuaded concerning the person of the Messiah. And the consideration of this giveth us light to interpret some places of Scripture, which( for want of this consideration) I find to be somewhat mistaken by others, of good judgement, and zeal. It is written, If ye believe not that I am be, ye shall die in your sins: Joh. 8.24. And the Eunuch demanding of Philip, what was required unto baptism, and receiving an answer, that to believe with all the heart was, the thing required. He maketh his confession in these words; I believe that Jesus Christ is the Son of God: Act. 8.37. From which places, and some other like, some have gathered, that is sufficient for the Christian faith; to believe, that jesus Christ is the Son of God: and yet a man may have the true faith, though he believe not the remission of his sins, in Jesus. These things do indeed requir● larger dispute than can be afforded unto them at this tim●; onely I desire it may be considered, that the persons, with whom the dispute was holden, Job. 8. were of the Jews, who rightly understood the office of the Messiah; and if they were faulty in any thing, it was in this, that they ascribed something more unto his office than was to be ascribed, but nothing less. Now there was nothing lacking unto their faith, save rightly to understand the person. The same is to be said concerning the Eunuch, who was a proselyte of the Jews, for he came to Jerusalem to worship: and therefore under the expectation of the Messiah, whose office he did understand: now it is granted that the man believing the office of Christ, it is sufficient for him to grant the person, and aclowledge him. And as the Jews believing the office, yet denying the person, were properly against Christ: So the gentle Antichrist who confesseth Jesus of Nazareth, crucified at Golgatha, to be the Son of God, the Messiah of the Lord; may as properly( if not more properly) be called Antichrist; who confessing his person, is bold to deny his office. We do not lay unto Romes charge, that they deny the person of Christ. We have not any controversy with them concerning the person; but we charge them with denial of his office, with denial of the effect of Christs death, and passion. For when it shall be declared that the effect of Christs passion, requireth on ourparts a condition, and that Christs passion is not effectual unto us, until the condition on our parts be performed: we say that this is to deny the office of the Messiah, this is to deny the priesthood and sacrifice of Christ Jesus to take away sin, and to finish transgression; and unto us it doth appear, that the prerequiring of a condition, doth diminish the glory of the efficacy of Christs passion. Now to draw to a conclusion, you that have known the man of sin, will say that I have in part so discovered him in these lines, that they that are weak-sighted may be able to discern him: I have done it for this end, that a spirit of discerning may be ministered into you, that see but dimly and darkly; that whereas the man of sin cometh with great deceivableness of unrigh●… nesse, shrouding himself among the flock,( for there 〈…〉 any Congregation wherein to this man will not creep) yet may you be able for to discern him, come he never so covertly and closely. The God of light bring you unto that light which discovereth all things, and make you now to be partakers of the inheritance of the Saints in light, delivering you from the power of darkness, and translating you into the kingdom of his dear Son. Amen. Glory to be God; but to the Man of Sin confusion. FINIS. Errata. page. 5. lin. ult. for more quickening, red no quickening.