Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 14
THE XIIII. LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 4. verſ. 3. 4. 5. 6.
3 For, this is the vvill of God, euen▪ your ſanctification, and that ye ſhould abſteine from fornication.
4 That euerie one of you ſhould knovve hovv to poſſeſſe his veſſell in holineſſe and honour.
5 And not in the luſt of concupiſcence, euen, as the Gentiles, vvhichwhich knovve not God.
6 That no man oppreſſe, o…, defraude his brother in any matter: for, the Lord is auenger of all ſuch thinges, as vve alſo hauehave tolde you before time, and teſtified.
WE hauehave in hand, Brethren, the third parte of this Epiſtle, written by Paul, to the Theſſalonians. In this part, ye hauehave heard, the Apoſtle exhortes them to a godlie life and conuerſation. This kynde of doctrine he vſes verie oft, in the reſt of his Epiſtles. The exhortation, ye heard, that was in the beginning of this chapter, vvas, not onelie to liue vvell, to vvalke in holineſſe, but, alſo, it vvas, to excell more and more, to ſtryue in that courſe of holineſſe, euen, to ſtriue to ouercome, not onelie others, that ranne vvith them in the rinke, but, alſo, to ouercome themſelues: if they ranne faſt this day, that, they ſhould run faſter to morrow, and ſo, each day to increaſe and grow. It is not eneugh, to run, not eu…ugh to ſtriue, but we muſt runne▪ and ſtriue lawfullie, as he ſpeakes to Timothie, 2. Timoth. 2. 5. There are certaine rules and lawes, according to the which we muſt runne in this preſent courſe. As touching theſe rules according to the which we muſt runne, the Apoſtle ſhowes to the Theſſalonians, he hes preſcryued them to them alreadie, vvhen he vvas among them.
Novve in the text vve hauehave preſentlie red, hee beginnes to call the lawes to remembrance againe, and to repeate them to to them. (For vvhat euer thing he ſpoke by worde being preſent, that ſame thing in effect he hes left behinde him, regiſtrate in vvritte, and this day by Gods grace it is come in our hands.) He dravves the vvhole rules and lavves to be keeped in this courſe, wherin we runne to this butt of ſaluation and to Heauen, to be partakers of that glorie: Firſt to a generall law, which is, the law of ſanctification and holineſſe. For, this is the vvill of God (ſayes he) euen your ſanctification. Thereafter he commes to the ſpeciall poyntes of ſanctification. The firſt is, the abſtaining from fornication. The next in the wordes red, is abſtaining from doing wrong to ourneighbour, either by violence, craft or deceite. Now to ſpeake of the firſt, as God ſhall giuegive vsus grace, and to take vp euerie word. This is the vvill of God, ſayes he, euen your ſanctification. Learne then firſt. The vvhole lavves and rules according to the vvhichwhich vve ſhoulde vvalke and runne in this rinke, vvherein the Lord hes placed vsus in this lyfe, are reſolued in a generall, called the Law of holineſſe. The law of a ſanctified lyfe; He or ſhe, that in this courſe, or in this rinke will preaſe to be holie in all the pointes of their lyfe, ſhall run and ſtriue (to ſpeak vvith the Apoſtle) lawfullie: and running and ſtriuing lawfullie, in the end they ſhal be crowned. But they who in running towardes the marke, ſtryues not to an holineſſe of lyfe, they runne not lawfullie; they keepe no rule in their running. They runne and waits not how; they are miſerable in their running. And as they runne vnlawfullie, ſo, they ſhall neuer be crowned with glory: they ſhall runne long ere they come to the marke and priſe of that high calling to be with God. Then in the courſe of this life, in this rinke which the Lord hes placed vntounto runne in, vntill we come to the marke of that glorious reſurrection, we muſt runne holilie, keep in holie heart, an holie hand, keepe holie ſenſes, keepe an holie foot in running; in a worde, we muſt be holie in the whole powers of the ſoule, be holie in the whole members of the bodie, ſeuer all from the pollution of this world, dedicate all to God, and ſo, ye ſhall come to the end of the rinke.
Now to goe forward in the text. To moue them to this ſanctification, and to embrace this rule of running forward to the marke.Gods vvil a ſufficiēt reaſon of our actions. He ſayes, For, this is the vvill of God. He giues no other reaſon but this: It is the will of God to be ſo. Howbeit we heare no word of any other reaſon but this: it is the will of God to doe this worke, or that worke, it ſhould ſuffice vsus: we are ſo obliſt to that Lord, and ſo bound to his obedience, that, if we know of no other reaſon, wherefore we ſhould doe any thing, but onelie that it is his will, we ſhould obey it. And the man who vnderſtandes it is the will of God when he is doing any thing, and wilcloſe his eies, lead captiue his own reaſon, ſubject his will to the will of his God, and goe and follow on him, if it were through Hell (if he bid thee goe throgh Hell, go throgh it, cloſe thy eyes, follow on, howbeit thouknoweſt no out-ſight) ſurely, that man ſhall get a bleſſed iſhue, he ſhall get a crowne: neuer ſoule vvas diſapointed that ſet themſelues to follow God. Who euer ſettes themſelues againſt their affections to ſerue God, they come at laſt to Heauen. By the contrary, when a man thinks himſelfe ouer wiſe, and will not followe on Gods will, except he ſee a faire out-ſight, and get great reaſons wherefore he ſhould doe this, or that, and thinkes it not eneugh to ſay, it is Gods will; but will ſay, wherefore is it Gods will? The Lord will let him followe his owne will, and his will and reaſon will lead him to deſtruction. There was neuer man whom the Lord gaue ouer to his owne will but he ran to his owne deſtruction.
Now to go forward. He comes next to the ſpeciall pointes of this ſanctification. There are ſundrie ſorts of holineſſe, therefore, he will lay it down in parts, euerie part thereof in the owne order. And the firſt part of ſanctification and holineſſe of lyfe,Firſt part of ſanctificatiō, abſteening from for…ication. he makes it to be absteening from fornication, abſteening from harlotrie. It ſtands in keeping of an holie and cleane bodie. In running on this courſe, in the rinke that conuoyes to the laſt butt, and life euerlaſting, thou muſt keepe an holie perſon. But to marke the wordes more natrovvlie. Firſt he recommendes abſtinence. He vvho runnes in a rinke, and ſtriues, ſayes the Apoſtle 1. Corinth. chap. 9. verſe 25. that man he is continent in all thinges, he keepes a goode dyet; ere he enter in the rinke he vvill dyet himſelfe and abſtaine from many thinges vvhichwhich othervvayes he vvould vſe: So we vvho runnes in this rinke of Chriſtianitie to be partakers of that Crowne; vve muſt abſtaine, vve muſt not follow our appetites, vve muſt not put our hand to euerie thing our appetite biddes vsus, we muſt not yeelde to the luſtes of the fleſhe, there muſt bee abſtinence and dyet. And therefore Paul in that ſame ninth chapter to the Cor. verſe 27. ſhovves how he vſed himſelfe in running, to be an enſample to vsus. He ſayes, He held his bodie at vnderunder, and redacted it in a ſeruitude, and vvoulde not let it be his maſter. Let thou thy bodie be thy maſter, I promiſe thee thou ſhalt neuer ſee the butt. But to come more ſpeciallie. What abſtinence muſt it be? He names it from fornication. There are ſundrie ſortes of abſtinence, vvhichwhich is requyred of them that runnes in this rinke: but among them all, this is a ſpeciall, Abſtaine from harlotrie, and pollution of the bodie vvith fornication. Among all the ſinnes that defiles the bodie and the members of the bodie of anie man or vvoman, harlotrie is the cheefeſt ſinne, and makes all vncleane and polluted in Goddes ſight. The Apoſtle 1. Corinth. chap. 6. verſe 18. ſayes, All ſinnes that a man committes, is out-vvith the bodie, but he vvho committe: fornication, he ſinnes against his ovvne bodie; he pollutes and defyles his bodie in a ſpeciall manner. Brethren, the bodie of a man vvhichwhich is not polluted vvith this filthineſſe, is a meete bodie to runne in this courſe: it is ſvvift and readie to runne in this courſe: but if the bodie be de…yled vvith harlotrie, it is not ſvvift and meete for the courſe Learne it. Ye ſhall ſee for common, a goode turne falles neuer out in the hands of an harlote: There is nothing vnderunder the Sunne, that a bodie polluted vvith fornication can doe holilie. As the perſon is vncleane in Gods ſight, ſo all thinges he does are polluted, yea, that ſame verie action that othervvayes is goode is ſinne in Gods ſight. Commeſt thou to the Church, and heareſt the preaching, & if thou be an harlote, all is polluted in Gods ſight. Deale all that thou haſt to the poore; lyeſt thou in harlotrie, all is ſinne. So in a vvord, an harlot can doe no goode: and if he ſeeme to doe anie good, it is nothing but ſinne in Gods ſight. Looke then vvhat eſtate an harlote is in.
Now to goe forward to the next verſe. He ſets downe the ſpeciall remedie of this ſinne and vyce, whereby they may keepe their bodie from this pollution.Remedie of fornication. That euerie one of you ſhould knovv hovv to poſſeſſe his veſſell in holineſſe and honour. The firſt thing, that is requyred heere, is a ſcience, an habite in doing: not a light faſſion in doing; a doing, as it vvere, off hand: but, a ſetled doing, of a ſetled grace in the heart: a craft to poſſeſſe and to keepe the bodie in holineſſe and godlineſſe. Thou that vvould keepe thy bodie cleane, thou muſt hauehave an habite and ſetledneſse. All thinges, we doe in this life ſhould come of a conſtant habite in the ſoule, of an vſe and ſetled grace in the hart to doe well: For, as the thing a Craftiſ-man does is of his craft: the thing a Wright does, is of the ſcience of his craft: ſo, euerie one, that vvould intende to do vvell muſt hauehave an habite and a grace in the heart to doe vvell. And ſpeciallie, he, that vvould keepe his bodie in cleanneſse, looke, that, he hauehave a craft of it: otherwayes, it may be, he vvill not play the harlote this night, or, that night, becauſe he hes not the occaſion, but, the firſt occaſion offered, hee ſhall be an harlote. So, all reſolues in this. The beſt thing in this vvorld to banniſhe ſinne, is, to get an heart ſetled and ſtabliſhed vvith grace. Get an heart once ſtabliſhed vvith grace, then, thou ſhalt not be moued, but, thou ſhalt ſtand faſt in all tentations, and thou ſhalt keepe a ſolide courſe: Let the Deuill, the vvorlde, and all the enemies of thy ſaluation vſe all the tentations to dravv thee avvay, thou ſhalt ſtand immoueable. And therefore, learne the craft of vvell doing, and get once the habite in the heart, of vvell doing, and then, vvell doing ſhall come with ſuch facilitie to thee, that thou ſhalt maruell thereat.
Then, to come to the next words, That euerie one of you ſhould knovv hovv to poſſeſſe his veſſell in holineſſe and honour. He ſayes, eueryevery one. He exeemes none, neither riche, nor, poore, high, nor, lovve, but he bindes euerie one, of vvhat ranke ſo euer he be of to the ſcience of poſſeſſing the bodie with cleanneſſe and holineſſe. Marke it brethren. There are none priuiledged to be an harlot: not a King, nor Queen, nor Earle, nor Counteſſe, no none of no eſtate hes this priuiledge, but all are bound to keep the bodie cleane; and they who wil exeem themſelues, and thinke their ranke to be a priuiledge to them, they ſhall exeeme themſelues alſo from the rank of them who runnes in this rinke to Heauen. Thou goeſt not ſo ſoone to be an harlote, but thou goeſt out of the right way, and thou ſhalt neuer come to Heauen that way, runne as long as thou wilt. Now what ſhould euerie one know? Euerie one ſhould know to poſſeſſe his veſſell that is, his bodie, not to be poſſeſſed of the bodie, but to poſſeſſe the bodie; wilt thou be poſſeſſed of the bodie, and be a ſlaue to it? and wilt thou let the foule affections of the bodie poſſeſſe thee? thou ſhalt find woe in thy bodie for euer. Paul ſayes, I holde my bodie at vnderunder, and red…ct it in ſeruice, I will not let it be my Maſter. 1 Cor. 9. 27. Alwaies the thing that euerie one ſhould know, is to poſſeſſe. To ſpeake of this poſſeſſion, it is a common ſaying: it is no leſſe practick to poſſeſſe a thing after it be gotten, nor to acquire and conqueſſe it. Yea, I ſay, there is greater practick to poſſeſſe that well which is gotten, nor to get it. And there are moe in the world, that can find the way to get it, nor the way to keepe that which is gotten. But what thing is this they ſhould knowe to poſſeſſe? There are many poſſeſſions in the world, but among all poſſeſſions the cheef is, that a man poſſeſſe holilie his body, which is a veſſell to keepe the ſoule. So the firſt poſſeſſion that euer one gettes in this world, is his own bodie, and it is the longeſt poſſeſſion that any man keepes: Thou ſhalt be pulled from thy heritage, lands, goods and riches; but as for thy bodie, albeit for a time thou lay it down, yet thou ſhalt take it vp againe▪ and thou ſhalt poſſeſſe it for euer; and it ſhall either be an houſe to honour, or elſe to diſhonour to thee for euer. And ſo ſeeing this bodie is the firſt poſſeſſion and the longeſt we hauehave, therefore we ſhould be carefull how we poſſeſſe this bodie. Be not ſo carefull how thou keepeſt and poſſeſſeſt thy land, as how thou poſſeſſeſt thy bodie. There are ouer many that are ſo carefull to poſſeſſe their lands, that they forget to poſſeſſe their bodies; and yet their land ſhall they leaue behinde them. So the cheefeſt thing thou ſhouldſt ſeek to poſſeſſe, is thy veſſel thou carieſt about with thee.
But, how ſhould thou poſſeſſe thy veſſell? Firſt, he ſhowes after what maner they ſhould poſſeſſe it, and then, after what maner they ſhould not poſſeſſe it. The maner how to poſſeſſe it is, vvith holineſſe and honour. Fy on thee, thou wilt keepe thy pot, or thy pan cleane to thy meat, the vylleſt veſſell in thy houſe, thou wilt keepe it cleane,Maner of poſſeſſing the veſſell of the bodie. and will hauehave it waſhen euerie day once; and yet, thou wilt not be carefull to keep cleane that veſſell, that keepes thy ſoule. And yet, more. It is not en…ugh, to keepe it cleane, but, thou muſt keep it in honour. There are ſundrie ſort, of veſſels in an houſe, ſome veſſels to diſhonor, and ſome, to honour. They that are euen to diſhonour muſt be keeped cleane; but, they that are to honour, muſt both be keeped cleane and in honour. Thy bodie, which is the veſſell of thy ſoule, ſhoulde not be keeped cleane onelyonly, but, in honour alſo: for, it is the veſſell of a honourable ſoule: Yea, Paul ſayes 1. Cor. 6. 19. It is the dvvelling of the holie Spirit: which is more, nor thy ſoule. Thy body is dearer boght, nor al the veſſels in this earth: it is boght with the precious bloud of Chriſt; fy on thee, who pollutes and defiles the bodie, which is boght with ſo precious a bloude. Aske ſome men and ſay to them; why defileſt thou thy bodie? He will anſvvere, My bodie is my ovvne. But, I ſay to thee, thy body is not thy ovvn, it is Chriſts, he hes boght it vvith his precious bloude; if it be not Chriſts, it is the Deuils, and he ſhall poſſeſſe it in the end. And therefore, ſeeing, that bodie of thine is the Temple of the holie Spirit, boght vvith the bloud of Chriſt, keep it in holineſſe and honour: and if there were no more to moue thee, but becauſe it is the veſſell of the ſoule, thou ſhould keepe it holie and cleane: For, an harlots bodie, as a priuy, ſtincks ſo in the noſe of the ſoule, that the ſoule ſhall ſay, Lord, if I vvere out of this ſtinking bodie: O, hovv much more vvill it ſtincke in the noſe of the Lord. And vvhoſoeuer keepes their bodies cleane, all that they hauehave is cleane, their heritage, their moueables and vnmoueables, all are cleane and honourable; but if thy bodie be polluted, thou art foull, all is foull: put thy finger to thy meate, it fyles it; all that goes out of thy body is foull, ſtinking and polluted, the verie earth thou goeſt on, thou fyleſt it with thy foull feete, albeit they be finelie decored, and it grones vnderunder thee, becauſe thou art heauie to it. The Lord let vsus ſee this▪ and giuegive vsus grace to abſtaine from this filthie vice harlotrie. Troweſt thou thy vvhoriſhe eyes ſhall ſee that faire glorious face of God? No, no: they ſhall not ſee it. Cry for the grace of ſanctification, and for the bloud of Chriſt, that all may be cleanſed, and thou …n the end may win to the end of the rinke, euen Chriſt, and liue in him, and be cleanſed in him.
Now to the next verſe, which containes the vvrong vvay of poſſeſſing thy bodie. The vvordes are. Not in the luſt of concupiſcence. There is the vvrong vvay. Weigh the vvordes. Not vvith the paſſion. The vvorde paſſion ſignifies a firy flame, which breakes out of the bodie, inflamed vvith foull luſtes, vvhichwhich proceedes from the heart, and ſettes the bodie in a fire. The luſt beginnes at the heart, and breakes out through the whole members of the bodie, vvith extreame paſſions, and the bodie ſo exerciſed, is a ſicke and ſuffering bodie: the bodie of an harlote is the ſeekeſt bodie that goes; it is brunt vp vvith a fire within. The thing that is enemie to the bodie is ſickneſse, and paſſions. And therefore, who euer would poſſeſſe their bodie well, they muſt be carefull to keep the bodie from ſickneſse and paſſions. Novv among all the ſickneſses that can come to a man, the ſickneſse of foull luſt is the vvorſt and moſt conſuming ſickneſse: another ſickneſse may well waſte the moiſture of the bodie; but, if thou be ſanctified, the Lorde ſhall make it a meane to ſanctifie thee: And oft times there vvill not be a …holier bodie, nor that bodie, that is lying in ſickneſſe: but, this ſickneſſe of luſte, not onelyonly vvaſtes the ſubſtance of the bodie, and dryes it vp; but, it deſtroyes the holineſſe and honour thou ſhouldeſt hauehave: it is an enemie to holineſſe. It is a ſickneſse that vvill neuer ſanctifie thy bodie, but, deſtroy it; and the longer thou ly in that ſickneſse, the fouller and vnholier art thou. This is the nature of the ſickneſſe, thou ſhalt not onelyonly be conſumed in bodie with ſickneſſe, but, thou ſhalt loſe thy holineſſe in thy ſoule. And this is a fore matter. A ſicke man in another ſickneſſe vvill cry to the Lord, for comfort, but, in the ſickneſſe of harlotrie, he vvill neuer hauehave a voice to cry vntounto the Lord for merciemercy, if he repent not. So abhorre this ſickneſſe, aboue all other ſickneſſes. The Lord makes all ſickneſſes and deathe to vvorke to the beſt to his ovvne, but this ſickneſſe deſtroyes the ſoule and the bodie altogether.
Novv to moue men to abhorre this ſickneſſe: He bringes in the enſample of the Gentiles, and he ſayes, euen as the Gentiles, vvho knevv not God. As he vvoulde ſay, It is a ſhame to you to be like the Gentiles, among vvhom this foull vyce raigne firſt. It is ſhame to you, vvho are called to this holineſſe, to be lyke theſe foull Gentiles: Brethren, a bodie, vvho ſees not God nor Chriſt, is a prophaine blinded bodie. And he ſeeing a murtherer, going before him in murther; a thiefe in thiefrie, he vvill follovv and committe the lyke vvickedneſſe: and ſo the blinde following the blinde, both falles in the pit together. But he vvho hes gotten a ſight of God, and a glance of the glorious face of Ieſus Chriſt, in vvhoſe face, the glorie of that Majeſtie ſhinnes, vvhen he ſeeth an harlote, he vvill bee ſo farre from following him, that he will ſcarcelie looke to him, but he vvill abhorre and deteſt him. For, in the light of the face of God, that a man ſees in the face of Ieſus Chriſt, as in a faire mirrour, he will ſee the filthineſſe and foulneſſe of ſinne. None knowes how great a ſinne the ſinne of filthineſſe and blaſphemie, &c. is, but that ſoule that lookes in the glorious face of Ieſus Chriſt. That mirrour is ſo faire and glancing, that, looking thereto, and in it ſeeing the foulneſſe of ſinne, he will be mooued to hate and deteſt ſinne and darkneſſe. And I ſay, there are none who are truelie illuminated with the light of God, but the more they ſee Idolatrie, harlotrie and ſinne, the more they deteſte them. It will neuer giuegive me in my mynde, that they who will go out of this land▪ and at the firſt hand can find in their hart to embrace and to kiſſe Idoles, wer euer truelie illuminated with that glorious face of Chriſt; for they that hes ſeene the glorious face of Ieſus Chriſt, the more they ſee the vani…ies and filthe of the Papiſtrie, the more they will diſpiſe it. Fy on thee that vvill jouke and kneele to an Idoll, thou neuer ſaw the face of Ieſus Chriſt. Thou, who wilt follow the harlot in … the murtherer in murther, the drunkard in drunkenneſſe, the chiefe in thift, thou neuer ſaw the face of Chriſt. So, the grounde of all miſchief, is this darke ignorance in the ſoules of men, they know no more of God, nor the Gentiles did. Thou who wilt follovve an harlot knovves no more of God, nor a Pagane, or Heathen. Yet more I learne heere. The cheef vice that rang among the Gentiles, was the vice of luſt. Read the Hiſtories and ye ſhall finde it to be true. Looke the 1. chap. Rom. There the Apoſtle ſpeakes of the pollution of the bodie that rang among the Gentiles.Fornication the fin of the gentiles. Will ye looke to murther, it raignes more in Scotland nor it did there; oppreſſion, falſhood, and ſuch ſinnes raignes more in Scotland nor euer they did among the Gentiles. So the chiefe ſinne raigning among the Gentiles, was the pollution of their bodies one with another. Now the ground of this, the Apoſtle makes the ignorance of God: they ſaw not, nor knew not God, in Chriſt, and therefore, each one runne, and ſtraue to pollution. Paul Epheſians chap. 4. verſe 18. 19 ſayes. They had their mindes darkned, as strangers from the life of God; the light of God vvas not in them: the cauſe vvas throgh ignorance, vvhichwhich vvas throgh hardneſſe of heart: and vvhen they had loſt ſenſe and loſt conſcience too, then, they gaue themſelues to vvantonneſſe, and to commit all kinde of vncleanneſſe, and that, vvith all greedineſſe, A vvanton bodie is greedie of filthineſſe, it vvill ſvvallovv vp ſinne, and can neuer be ſatisfied. In the 1. Rom. he telles, the Gentiles vvere vvilfullie ignorant, they vvould not knovv God, nor the light. Such vvas the maliciouſneſſe of their heart, they put out their eies and vvoulde not ſee him; they knevv him in nature: the Sunne, the Moone, the Heauens, all teſtifies, there is a God. Yet, the Gentiles, for all that ſight they would not knowe God: Therefore, the Lord gaue them vp to a reprobat ſenſe, to follow their owne counſell and their foull affections. So the Apoſtle telles vsus, that, the pollution of the bodie is the plague and vengence of God, that followes on impietie; it is not onelyonly a ſinne, but, a puniſhment that followes vponupon ſinne. When one wil not know him, nor heare him, the Lord commonlie plague… that bodie vvith the ſinne of pollution. It is the plague vvherewith the Lord plagues many of the Earles houſes in Scotland: It is the plague that eates vp men, wyfe and children▪ and all things that the great men of the land hes: becauſe the Earle, the Lord, the Laird, the Ladie, they are prophaine, they will not heare God, nor know him. Therefore, the Lord giues them ouer to pollution, to be a puniſhment to their bodie. The Lord will a great deale more plague vsus, who hauehave ſo great a light of God & knovvledge offred to vsus, if we contemne God and his precepts; ſeeing the Gentiles had onelie that naturall light, and was plagued for the contempt thereof.
Now, to go forward ſhortly. He hes done with the firſt point of holineſſe that concernes a man himſelfe, and his owne perſon in this rinke: which is to keepe an holie bodie, and ſpecially from harlotrie: Then, the next is, keepe thy heart and hand from wrong. The firſt is concerning thy owne ſelfe: the next is concerning thy neighbour:Sec. part of ſanctification, abſteening frō vvrōg. He ſayes, Let no m…oppreſſe, ouercome, ouerhaile, or, circumveen another man, or, defraude his brother, in any matter. Why? The Lord is the auenger of all ſuch things. Then, ye ſee the firſt, It is not eneugh to him, that would runne in this rinke to Heauen, to be cleane one way, but, he muſt be cleane many waies. There are many who beguyles themſelues, they thinke, if one vertue be in them, if they hauehave one grace, that that one grace will vpſet many vyces and ſinnes. If he be a courteous Gentle man, and hauehave a faire behauiour a liberall hand, he will thinke, what matter, although… be an harlote in bodie, this vertue will hide the vyce, and I will be borne with? Who will beare with thee? Men may well beare with thee, but, God will not beare with thee. Another man will pride him in abſtinence and temperatneſſe in mouth, and otherwaies abſtaining from harlotrie alſo. In the meane time, he will be an oppreſſour and deceauer; and he will thinke, that this one vertue of temperance will hide all other vices. No, brethren, the Apoſtle ſayes, 1. Cor. 6. verſe 9. Beguyle not your ſelues. He who ſuyes, the harlote ſhall neuer inherite the kingdom of God: he ſayes alſo, the greedie auaritious man ſhall neuer inherite the kingdome of God. Iames ſayes chap. 2. verſe 10. He who ſinnes in one of the commandements is guiltie of all. Count me all the preceptes of the commandements ouer; keepe nyne of them, breake the tenth of them, be a murtherer, or, an harlote; breake one, thou art guiltie of all: and if thou repent not, thou ſhalt die, as well, as if thou had broken all. I tell you truelie: if there be a foull affection, or, a raigning ſinne, which hes dominion ouer the bodie, (as, for enſample, If fornication raigne in thee, if murther raigne in thee) I cannot ſay thou haſt any ſparke of Regeneration, or true ſanctification; thou mayeſt play the hypocrite, thou in vvhom harlotrie raigneth, thou mayeſt counterfait liberalitie: but, I ſay, it is no true liberalitie; for if this vyce of harlotrie raigne and rule in thee, thou art an hypocrite for in him who is truelie renewed there is no affection in the bodie, but in ſome meaſure it will be renevved. The vyce may be in thee, but looke that it raigne not in thee. No, let no man thinke he hes anie true grace, all are but ſhadovves of grace, if anie ſinne raigne in thee.
Now to marke euerie word ſhortlie. Let no man oppreſſe, or, circumveene his brother, in any matter. He exceptes no man. The Earle, the Lord, the Laird, beleeues his power be giuen him to ouerhaile, to oppreſſemen. No, no, if thou runneſt ſo, thou ſhalt neuer win to Heauen. Thou thinkſt the Lord hes ſtrengthned thy hand to oppreſſe the poore; no, not ſo, no man is exeemed, looke thou oppreſſe none, or, elſe, renounce the name of Chriſt; for, thou cannot be an oppreſſour and his member. The word ſignifies to climme vp vponupon a bodie and to tread him downe. The ſecond thing is, that, they ſhoulde not circumveene, not by deceite beguyle anie man. The firſt is, that none doe violence. The next is, that none deceyue. The one as euill as the other: and vve ſhall finde as many deſtroyed by deceit, as by violence; and a faire clocke of juſtice caſten ouer deceite. And in vvhat thing ſhould they not circumveene? In any manner of dealling or, trafficking. The Lord, ſo long as it pleaſes him that we remaine in this worlde, hes appointed a mutuall buying and ſelling, otherwayes, we could not liue: and he hes ordained this buying and ſelling to be ſo, that bothe the parties winne, the buyer winne, the ſeller-winne and he vvho blockes aright, and deales vvithin his neighbour; according to the word of God aright, he vvill not be content to vvinne himſelfe alone, No, the conſcience of him will ſay, and muſt ſay, I vnderſtand, as I hauehave made my ovvne vauntage, ſo ſhoulde my brother make his vauntage alſo. But, alas, ſuch is our ſelfe louelove, that, vve can neuer thinke, vve get aduauntage, except our brother get loſſe. Alas this ſin is ouer much vſed in Scotland. The Lord amend it. The Lord is the auenger of ſinne. And if in blocking thou ſeeke not the aduauntage of thy neighbor that blocks with thee with thy aduantage, thy aduantage ſhall be a curſe to thee, and thou ſhalt curſſe the time that euer thou got that aduantage.
Whom ſhould they not deceaue? He ſayes, a brother. Thou ſhouldſt not beguyle any man, neither Turke nor Pagane, much more ſhouldſt thou beware to beguile a Chriſtian a brother, or ſiſter: for, I aſſure thee, God will not ſee them wrongde. The Lord that is thy maſter, he vvill repaire the vvrong. He that is made a brother to the firſt begotten of the Father, the Lord vvill not ſee that brother vvrongde. The Apoſtle 1. Corinth. chap. 6. verſe 8. ſettes dovvne that matter as a great indignitie, ſaying, Ye doe injurie, ye doe hurt to your brother▪ and them vvho hes giuen their names to Chriſt, ye ſhame your ſelues to beguyle your brethren. But to open the matter more deeplie. There are manie conjunctiones the Lorde hes ordained to be among men, as of bloude, affinity, ciuile ſocietie, &c. and euerie one of theſe conjunctiones obliſhes them to do no wrong to that perſon, with whom they are conjoined. But, when this Chriſtian conjunction commes in, in our elder brother Chriſt, when we are all members of one bodie, in one head Chriſt, not ſundrie bodies, as brethren on earth are; this conjunction aboue all conjunctiones bindes me and thee to deale truelie in anie blocke vve hauehave vvith our brother. So, vvhen thou art dealing vvith anie man, ſay this vvith thy ſelfe, he with vvhom I deale is my brother, and a member of that bodie of Chriſt, and therefore, farre be it from me, to deceyue him. Alas, if men coulde thinke on this, at their blocking, that they vſe to deale vvith a brother in Chriſt, and member of that bodie, for all the vvorlde they vvoulde not ſet themſelues to beguile their brother. Many teſtifies, by their deceite, they are not brethren in this bodie, for, if they vvere brethren indeed, for all the world they vvoulde not deceaue them. Novv, there is heere another thing. I ſee among all conjunctiones that euer hes beene in any ſocietie▪ or, conjunction in this earth, the moſt powerfull conjunction to keep men together in one ſocietie, and mutuall louelove and concord, is this ſpirituall conjunction of vsus in the Lord: All the lawes and conjunctions that euer hes been in any commonwel, ſince the beginning, are not ſo powerfull to keepe men in ſocietie, as this conjunction we hauehave together in one head. Marke it. I tell you, if men and wemen be not joined together in one head, by a ſpirituall vnion, it may be there be a face of vnitie in the Countrie: but no ſocietie and ſinceritie in louelove, except the Lord be the binder and conjoiner together, no true conjunction. If Chriſt be not the conjoyner and the binder of the man with the wife, the father with the ſonne, no true conjunction. I will not ſay, that that Romane and Grecian Common-well, that had no part in God through Ieſus Chriſt, had euer any true conjunction, or, ſinceritie in louelove. No ſinceritie in concorde, but, that, that is made vp in Ieſus the Lord: when we runne all in, to be members of one bodie, and he ſitting and joyning vsus altogether, as peeces of that bodie, then, there will be a ſweete conjunction Alas, ye ſee this ſweete harmonie and vnitie is not among people; yea, alas, among them that profeſſes Chriſtianitie, greater outcaſts, nor among Turkes, The cauſe is, there are manie and ouer manie, that call themſelues Chriſtians, and takes vponupon them to be in the bodie, that hes no part in Ieſus, and hes nothing adoe with him. It is ſhame, that, they ſhould take this name vponupon them: for, it is true, if thou wert a true member of that bodie, thou wouldſt not ſeuere thy ſelfe from the reſt of the bodie, by thy murther, oppreſſion, deceit, &c. Theſe homicides and murtherers does teſtifie, men and wemen are not truelie conjoyned in this bodie, but keepes the name of Chriſtianitie, without effect.
Now, he caſts to one reaſon of theſe two thinges, ſaying, God is the an…ger of all ſuch thinges. bothe of deceitfuluſſe and oppreſſion. The reaſon is terrible, and it telles vsus, God ſees all, and teaches vsus, that in this rinke to Heauen, if we be not hedged in with terrors yea the beſt of vsus, with terrors on this ſide, and terrors on that ſide, we will runne out of the way. And therefore, as God hes appointed faire promiſes to exhort men to goe forward: ſaying Goe forward, thou ſhalt get a faire Crowne: So, on the other part, knowing faire promiſes will not doe the turne, he threatens judgements, ſaying. Goe thou out of the way, my vengence ſhall ouertake thee: yea, he does more, nor this, and caſts in greater terrors (he knowes, that, wordes will not doe the turne) whiles he takes an harlote, as it were by the neck, and and in the ſight of the world, he will teare him in peeces, and let men ſee, that the vengence of God followes on ſin and wil ſtrike him with ſuch a ſodaine death, that men will feare to doe the like. We ſee daily ſuch experience of Gods judgements: whiles he vvill take an oppreſſour, vvho hes oppreſſed men in this world, and wil tred on him with his feet, to terrifie the world, and this is his daily doing in this world. Now, taking this man, and that woman, now and then puniſhing them, to let the world ſee, that, puniſhment is for ſinne, and ſin craues judgement: yea, and let them ſee, there is a day of judgement comming, when he wil tak ſoule and bodie and caſt them into hel. For, theſe temporall judgements, are but as many tokens, to tell vsus, there is a day comming, when all oddes ſhall be made euen. When ye ſee a man plagued temporallie, ſtand not there, but thinke on the laſt puniſhment, vnleſſe repentance interueene. Ye will maruell when ye ſee a man running in wickedneſſe, that, the Lord in our ſight, inſtantlie ſtrikes him not: No, knowe ye not the patience of God? He is patient, and lets men runne in wickedneſſe, vntill the cuppe be full, and then, he powreth out his wraith and judgement on them to the vttermoſt. The Lord keepe vsus from his judgements and wraith, for Chriſt his Sons ſake. To whom, with the Father and the holy Spirit, be praiſe and honor, for euer.
AMEN.