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yet therefore it followeth not that all the Samaritans were damned. Some among them, though tainted with the errors of their country, might have such knowledge of the law of God, and love to him, as might be effectual to salvation. (5.) We must distinguish between papists so living and so dying ; many, by God's grace, may have_ re- pentance conferred upon them at death ; and though they lived papists, might die as reformed Christians, seeking salvation by Christ alone, in the way of true faith and repentance, and so the Lord may manifest his compassion to them, pardoning the errors of their lives. (6.) _ We must distinguish times. God might dispense with many in the times of universal darkness and captivity, more than he doth afterwards, when the light of the gospel breaketh forth, and his trumpet is sounded to call them forth. Whosoever shall compare John Fierus and John Calvin will find they were assisted by the same Holy Spirit of God, though the one lived and died a papist, and the other was an eminent instrument in reforming the church of God ; but an ignorant fear of separation from the catholic church caused many to do as they did ; but much more doth it hold good in the times before. Our fathers, if alive, would not have condemned us, nor should we condemn them, being dead, before they had these advantages which we now enjoy. Illi si reviviscerent, &c., saith Austin in a like case. ^ (7.) We must distinguish between Popish errors : some are more capital, as adoration of images, invocation of saints, justification by the merit of works, in- hibition of the scriptures, &c. ; others not so deadly, as when too much reverence is given to ecclesiastical orders and constitutions, penance, auricular confession, fasting, &c. Now though the case of a real papist, who is complete in this mystery of iniquity, and refuseth, hateth, persecuteth the truth offered, be desperate, yet the^ Lord may in tender mercy accept of other devout souls who yet live in that way, if they hold the head and the foundation.
Use 1. Let us not think Popery a light thing, which the Lord so peremptorily threateneth. Surely it is no little mercy that we are freed from it. Therefore we should be thankful for the light we have, and improve it well while we have it, and hold it fast. What hope soever we may have of men living in former times,and foreign countries, where they know no better, but after such express warnings, what hope can we have of English papists, considering the time, when Rome is not grown better but worse, and what was common opinion is now made an article of faith, and when the truth is taught and so clearly mani- fested ; so that for any, by their own voluntary choice, to run into Popery, is a plain defection from Christ to Antichrist, and wilfully to drink that poison which will be the bane and ruin of their souls !
Doct 2. The great reason why God sent this judgment upon the Chris- tian world, is to punish those that received not the love of the truth.
Here I shall inquire — (1.) How many ways men may be said not to receive the love of the truth. (2.) How just their punishment is for such a sin.
[1.] In stating this sin— (1.) Itis supposed that thetruth anddoctrine of Christ is made known to a people ; yea, cometh among them with great evidence, conviction, and authority. For it is not the want of means, but want of love, that it is charged on them ; and the plenty of
80 THE EIGHTH SERMON, [2 ThES. II. 10.
means ag^ravatctli tlieir fnult, and maketh tlicir condemnation the more just: Jolin iii. 19, ' This is the condemnation, that liglit is come into the world, and men loved darkness more than light.' The truth was not for their turns, but was contrary to their lusts, and passions, and prejudices ; and these they preferred before the light of the gospel shining to them.
(2.) That as in evidence of doctrine was not the cause of not receiv- ing the truth, so not bare weakness of understanding. No ; it is not weakness, but wilfulness which is here intimated ; not a defect of their minds, but their hearts : John viii. 45, ' Because I tell you the truth, ye believe me not.' It was not weakness but prejudice hindered their believing. They despised the grace of God ; yea, hated it for their lust's sake. Their lusts lie more in opposition to the truth than speculative doubts and errors : Luke xvi. 14, ' And the pharisees, who were covetous, when they heard all these things, derided him ;' the words are, ' blew their noses at him.' The sensual, carnal, and ungodly world scorneth heavenly doctrine, and pure Christianity is distasted by false Christians. Err in mind, err in heart.
(3.) It is not enough to receive the truth in the light of it, but we must also receive it in the love of it, or it will do us no good. To make the truth operative: — (1.) Knowledge is necessary, and also faith, and then love. Knowledge, for ' without knowledge the heart is not good,' Prov. xix. 2. Nothing can come to the heart but by the mind ; the will is ope^if fxera \6yov — a choice or desire, guided by reason, and the gospel doth not work as a charm, whether it be or be not under- stood. No ; the purport or drift of it must be known, or how can it have any effect upon us ? Next to knowledge, to make it work, there must be faith. When we apprehend a thing, we must judge of it, whether it be true or false ; how else can it make any challenge, or lay claim to our respect ? 1 Thes. ii. 13, 'Ye received it not as the word of men, but (as it is in truth) the word of God, which worketh effectually in you, as it doth in all them that believe.' Faith doth enliven our actions about religion ; to hear of God, and Christ, and heaven, doth not stir us unless we believe these things. Well, next to faith there must be love, for apprehension and dijudication are acts of the under- standing only, but love belongeth to the will, and we must believe with all the heart, Acts viii, 37. There may be knowledge without faith, as an heathen may understand the Christian religion, though he believe it not, profess it not. And there may be faith without love, for there is a ' dead faith,' James ii. 20, which rests in cold opinions, without any affection to the truth believed. Love pierceth deeper into the truth, and maketh it pierce deeper into us. As a red-hot iron, though never so blunt, will run farther into an inch board than a cold tool, though never so sharp. And love maketh it more operative ; there is notitiajyer visum, et notitia per guslum— a knowledge by sight, and a knowledge by taste. A man may guess at the goodness of wine by the colour, but more by the taste ; that is a more refreshing appre- hension ; and Augustine prayeth, Fac me, D nnine, r/icstare per amorem quod gusto per cognitionrm — Lord, make me taste that by love whicli I taste i)y knowledge. »Surely we are never sound in Christianity till all the li^'ht that we receive be turned into love. These invent things