Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 21
THE XXI. LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 5. verſ. 8. 9. 10.
8 But let vsus vvhichwhich are of the day, be ſober, putting on the breſtplate of faith and louelove, and the hope of ſaluation for an helmet.
9 For God hath not appointed vsus vntounto vvraith, but to obtaine ſaluation by the meanes of our Lord Ieſus Chriſt.
10 Which died for vsus, that vvhether vve vvake or ſleepe, vve ſhold liue together vvith him.
THE laſt exhortation of the Apoſtle (brethren) vntounto the Theſſalonians, was that they ſhould not ſleepe nor be drunken: but by the contrare, they ſhold wake and be ſober. Two things are forbidden, ſleeping and drunkenneſſe: Two things recommended, waking and ſobrietie; the ſleeping which he meanes is properlie a ſpirituall ſleepe, when the ſoule ſleepes in a deadlie ſecuritie. Drunkenneſſe is not ſo much this bodily drunkenneſſe (which is alſo forbidden) as the drunkennes of the ſoule, when the ſoule takes a ſurfet of theſe earthlie thinges, ſo that it hes not the care not ſenſe of that life, but is ſet altogether on vain pleaſures. The waking he recommends is a ſpirituall waking, wakrifeneſſe in ſoule when the ſenſes of the ſoule are opened, the eie of the ſoul to looke to the face of Chriſt, to the glorie and life to come, the care of the ſoule likewiſe opened to heare and receiue inwardly the Goſpell, which is the word of God vttered by the Miniſter. The ſobriety that is recommended is properly that tē perance of the ſoule when the ſoule is content with a moderation of the things of this world, and vſes this world as thogh it vſed it not, not paſſing the bounds of rejoicing in this life, but ſetting the joy and pleaſure on the life to come, that is the inwarde ſobriety of the ſpirituall man. Now when he hes ſet down his exhortation he ſubjoines reaſons thereto, and the firſt reaſon to moue them not to ſleepe, not to be drunken, is in reſpect of the time wherin they are and for the inconuenience of the time: It is no time to be drunkē, he that ſleeps, ſleeps in the night; they that are drunken are drunkē in the night, No night now, ſince Chriſt is come in the world there is a continuall daylight. And therfore ſince it is not night, it ſets not you to ſleep and to be drunken as if it were night. For in all the actiones in this lyfe we ought to hauehave a ſpeciall regarde of the tyme wherein we doe any thing, and ſpecially of theſe two tymes, the day and the night. The actiones that becommes the day, ſettes not the night; and by the contrare the actions of the night ſets not to be done in the day. The Lord ſo diſtributes the doings of men that he hes giuen the night his actiones and the day his actiones, and in a maner it is a confuſion of nature and of the ordinance of God, to doe the actiones of the day in the night, and the actiones of the night in the day, and a kinde of beaſtlineſſe.
But to come to this text. In the firſt verſe we hauehave red the Apoſtle giues the reaſon wherefore they ſhould wake, as he gaue the reaſon wherefore they ſhould not be drunken. It is in reſpect of the eſtate vvherein they ſtand preſentlie. But …e are the children of the day: Therefore ye ſhould be vigilant and ſober. Euen as in all our doinges, the tyme of doing is to be reſpected, if we ſhould doe euerie thing in the owne tyme that God hes appointed thereto. So the condition of men and women who does any thing ſhould be regarded in their doinges, euerie one ſhould doe as becommes their eſtate, condition and calling; thou that art of a calling, ſhould not do that which pertaines to another of another calling, thy actions ſhould be in that calling God hes placed thee in. Now there are two ſortes of eſtates and conditions of men in this world eſpeciallie to be conſidered. The firſt the eſtate of the children of light: The ſecond, the eſtate of the children of darknes, there are none but of neceſſity they are of one of theſe conditions. Either they are the childrē of the night, or elſe, the children of the day. Chuſe thee, if thou be not the childe of the night thou art the childe of the day▪ if thou be not the childe of the day, thou art the childe of the night; if thou be not Gods, thou art the Deuils. In all the doings and actions of this life, men does according to one of theſe two eſtates If thou be the childe of darknes, be drunken on, for, in ſpite of thy teeth if thou be the childe of darknes, thou ſhalt be drunkē both in ſoule and body: if thou be the childe of God doe as beſets thy eſtate, ſleep not but wake; wake in the ſpirit and ſoule and hauehave the inward ſenſes of thy ſoule open. If thou be the childe of the light and day, be not drunken either in ſoule or body, for none of them becommes the childe of the day. If thou take vponupon thee to be the childe of the day and light, and giuegive thy ſelf our to be a Chriſtian, and yet will ſleepe and be drunken in thy ſoule, and hauehave thy ſenſes cloſed, and hauehave no more of the childe of light but the ba…e name it is better to be without it, for, the very name will aggreadge thy ſin before the Iudge, and in the latter day, it will ſtand vp and teſtify in thy face againſt thee, & as it will aggreadge thy ſin, ſo it will make thy damnation the greater. Wheras the judgmēt of a Gentile who took on him the name of dark-and not of light, ſhal be tolerable in a maner, thy judgment ſhal be intolerable and double. A murtherer who bears the name of a chriſtian commits double murther, and therfore his judgement is double: an harlot who takes the name a chriſtian his ſin ſhall be double, and double ſhall be his damnation and he ſhall wiſh that he had neuer beene called in the world a chriſtian man. Let none therefore thinke they are well eneugh if they be called chriſtians, …and come and ſit in the Congregation of the Lord, for if then they commit villanie and knauerie, the greater ſhal be their damnation. If thou be the childe of the day do the workes of the day; if thou be the childe of the night doe the workes of the night. Thou muſt doe one.
Now to goe forwarde in this verſe. As he recommendes to them theſe tvvo thinges, vvakrifeneſſe and ſobriety. So he recommendes to them in the thirde place armour, wherewith he will hauehave them inarmed. Putting on, ſayes he, the brest plate of faith and louelove. There is the firſt peece of the armor, and the hope of ſaluation for an helmet. There the next peece of the armor. In al this place what is he doing? Inſtructing a warriour, a ſouldiour what he ſhould doe, teaching him to wake and not to ſleepe, to be ſober and not drunken, to be marmed and not to be naked. Ye know in the worldly warriour there are three things requyred: firſt wakrifeneſſe, a ſleeping ſouldiours is nothing worth. Then with wakrifeneſſe ſobrietie, temperatneſſe in his mouth and bellie, othervvayes vvhen he is lying drunken, the enemie vvill come on him in the night and cut his throate. Novv the thirde thing that is requyred, is that he hauehave his armour on him. It is not eneugh to be vvakrife and ſober, but he muſt hauehave his armour on him.Armour of a ſpiritual vvarrior, faith, louelove and hope. For, if he vvant armour the armed enemies will come on him and ſlay him Euen ſo it is in a Chriſtian vvarriour. There is no Chriſtian man nor vvoman but they are vvarriours, and they muſt make them to fight vnderunder the banner of the Lord Ieſus Chriſt their captaine. And as it is requyred in the earthlie ſouldioures that they be vvakeryſe. Euen ſo it is requyred in the Chriſtian ſouldiours. The next thing that is requyred in the Chriſtian ſouldiour is temperance, hauehave not a drunken ſoule, thou who wilt be a ſouldior vnderunder Chriſtes banner, thou muſt not be drunken with the pleaſures of this vvorld. Novv theſe tvvo thinges are not eneugh, vvith vvakrifeneſſe and ſobriety therfore thou muſt hauehave an armed ſoule: as the bodie of the vvordly vvarriour muſt put on armour, ſo thy ſoule muſt put on armour. othervvaies, vvhen the enemie makes the aſſault he vvill preuaile againſt thee; if ſinne make an aſſaulte, if thou be vvithout thy armour, ſinne vvill preuaile. Brethren, (ye knovve and it is heere meant by the Apoſtle) The worldly vvarriour vvhen he armes himſelfe, he hes reſpect in ſpeciall to theſe two partes of his bodie, the firſt his breſt where his heart lyes, where the naturall life hes her chief reſidence: therefore he puttes on his breſtplate. The next parte of the which he hes a ſpeciall regarde is of the head, where all the ſenſes lyes. The head is the fountain of all the ſenſes and mouing of the body, and ſo he will put on an Helmet to ſaue his head. If theſe two parts be well preſerued from wounds he will regard the leſſe of the reſt of the body. If a wound be receyued in the heart, no life: A wound in the head and branes, no lyfe, but a wound in the leg, &c. may be mended againe. So the Chriſtian hes a chiefe regarde to two parts as it were, to the heart vvhere his ſpirituall lyfe lyes, vvhichwhich is begunne in this lyfe, and to the head vvhere all the ſpirituall ſenſes hes their ground, and where his ſpirituall mouing is, to defend by armor the lyfe ſpirituall. What euer other part of him be wounded, he hes a ſpeciall regarde to theſe two. Now the Apoſtle bringes in this by a compariſon taine from the worldlie armour vſed by earthlie ſouldiours. The peece of armour that ſhould be put on on the heart of the vvorldlie vvarriour, is the breſtplate. The peece that couers the head is called the helmet. The Chriſtian vvarriour hes his owne breſtplate and helmet. Yet more ye ſee. There are two parts of the vvarriours breſtplate, the breſtparte and backparte, and peece before, another peece behinde, that the heart receyue not a wound, neyther at back nor breſt. So the breſtplate of a Chriſtian vvarriour is builded vp of tvvo partes, the fore parte, Faith that embraces Ieſus, the other parte vvhichwhich vve may call the hinder and backparte, LoueLove, and it flowes from the other parte, louelove to our neighbour it hanges on Faith to our God. As to the Helmet it is but a peece, and it couers the vvhole head and ſenſes round about. So the Helmet of the Chriſtian vvarriour is of one peece called the hope of ſaluation. Hope, that he ſhall be ſaued and liue vvith Ieſus Chriſt. And this is his head peece. So long as he keepes this hope he ſhall ſaue his head and all his ſpirituall ſenſes, feeling and mouing. &c. keepe me hope, nothing ſhall deſtroy thy ſpirituall ſeeing, hearing and feeling, and all the reſt of thy ſenſes. And if thy head be bare of hope, thy ſpirituall ſenſes ſhall ſoone be ouerthrowne by the aſſaults of the enemie. So the ſumme ſhortly, the chiefe things whereby the ſpirituall life, the ſpirituall feeling and mouing is keept within a man, are, theſe three thinges, which is chiefly tolde of in the Scripture, Faith, LoueLove and Hope. Faith in God and Chriſt. LoueLove to thy nighbor. Hope to be ſafe in the grace of Chriſt. Keepe theſe three, thou ſhalt ſtand inarmed to reſiſt the Deuill and all his works, keepe one of theſe, thou keepeſt all; loſe one of theſe, thou loſeſt all. Loſe Faith, thou loſeſt LoueLove; loſe Faith and LoueLove, thou loſeſt Hope.col. It is otherwaies with the Chriſtian warriour, then with a worldly warriour, he may hauehave his Helmet on and want his breſtplait, but, I aſſure thee, if thou want a peece of this chriſtian armour, thou haſt no part of it; haſt thou a peece of this armour thou haſt all: haſt thou Faith, thou haſt Hope and LoueLove: The ſpirituall graces that are wrought by the Spirit of God, wherein ſtands our regeneration, are ſo linked together, either muſt they be altogether in thee, in ſome meaſure, or, elſe, thou haſt none of them. Either muſt all the powers of thy ſoule and al thy affections be renewed, or, elſe, none of them is renewed And therefore, if thou would try if thou haſt theſe graces, looke if thou haſt any one of them, for, then, thou haſt all. Looke if thou haſt Faith, looke if thou haſt a louelove to thy nighbor. For, I aſſure thee, if thou haſt no louelove to thy neighbor, thou haſt no Faith, ſpeak aſmuch thereof as thou wilt.
Now to the next verſe. When he hes ſpoken of the hope of ſaluation, he groundes this ſaluation vponupon the owne fundation, that they might ſee the fundation of it where-vponupon it ſtandes ſo faſt and firmely, to the end they ſhould hauehave the certaintie of the hope of ſaluation, and look certainly to be ſafe. The grounds are two. The firſt, Gods eternall ordinance and his appointing of them to ſaluation The ſecond, the death of Ieſus Chriſt. So we ſhall goe through theſe two groundes. As to the firſt. For, ſaies he,The first ground of the hope of our ſaluatiō, gods decree. God hes not appointed vsus to vvraith: that is to puniſhment. But to obtaine ſaluation through the me …es of the Lord Ieſus Chriſt. Then I marke the firſt foundation of our lyfe and ſaluation, is, in Gods eternall election, and it is decreed from all eternity Our ſaluation ſtandes vponupon the ordinance and appointment, decree…, and purpoſe of God before the foundation of the world: the foundation of thy ſaluation was laid ere euer the foundation of the world was laid. VponUpon this ground of Gods ordinance ryſes vp the building of thy ſaluation. So as ſaluation it ſelfe is grounded on this eternall decree, ſo hope of ſaluation is grounded vponupon the ſight of this eternall decree. So that if thou get not a fight in ſome meaſure of the eternall ordinance and decreet of God appointing thee to ſaluation, thou cannot hauehave a ſure hope of ſaluation: For what certaintie canſt thou hauehave without a ground. So of neceſſitie thou muſt hauehave ſome knowledge of Gods decree to ground hope on. I ſpeak this for them who faies it is a thing ouer curious to ſearch in in predeſtination. No, no: For if thou get not ſome ſight that thou art in the decree of ſaluation before the world was made, and ſay in thy ſelf (God hes decreed that I ſhould be ſaued, therefore I will hope for it) thou ſhalt neuer hauehave a ſure hope. Now the decree of God is far of, it hes no beginning, and therefore it hes a farre ſight: for the ſight of it is not gotten immediatly. Neither I nor any man will be able to look in to Gods ordinance concerning ſaluation immediatly, God will not take thee by the hand and lead thee in to his ſecreet counſell and let thee ſee it: How then is it gotten? Mediatly I knowe it by the effects, and by them one by one I clim and aſcend vp vntill I come to that decree of God. Paul Rom. chap. 18. verſe 30. Theſe vvhom God hes predeſtinate, he hes called them effectually, and hes giuen them faith. For in faith ſtandes our effectuall calling, and them vvhom he hes called, he iuſtifies, and vvhom he iuſtifies, at laſt he glorifies. Then vvoulde thou knovve that thou art appointed to lyfe before all eternity, looke if thou haſt a beginning of ſanctification, looke if thou be ſanctified by the death of Chriſt, and then go to thy calling. And finde thou theſe in thee, aſſure thee God hes appoynted thee to ſaluation before the worlde was made. If I feele within my ſelfe my effectuall calling by God out of this vvorlde to God, I aſſure my ſelfe God hes decreed from all eternitie, I ſhall liue with him in glorie. So to touch this againe, It is fooliſhneſſe to ſay that it is curioſitie for men to ſeeke a vvarrand of their ſaluation. And neuer ſhalt thou hauehave an aſſurance of thy ſaluation, if thou get not this hope grounded on this decree. The errour of the Papiſtes is heere rebooked, that ſayes, there ſhoulde not be a certaintie of hope of ſaluation. Folie, folie, For if I knowe the ground of my ſaluation, that it is grounded vponupon the ordinaunce of my God, I aſſure me of that lyfe euerlaſting, becauſe I knovve the certaintie of Gods ordinaunce, therefore I may juſtlie aſſure my ſelfe, that I ſhall liue vvith Chriſt heere, and in the end I ſhall be glorified with him for euer
Yet to ſtick on the vvordes. He ſayes God hes not appointed you to vvraith. Learne by the way. From all eternitie there hes beene two ordinaunces of God concerning men and wemen.2. decrees of God, one to ſaluation, another to damnation. There hes beene from all eternitie, and before the creation of the worlde and of men and vvemen an ordinaunce to lyfe. Agane there hes beene another ordinaunce, that ſome ſhoulde goe to Hell: as there paſt an ordinaunce of lyfe in the counſell of God, ſo there paſt an ordinaunce of death. And theſe two decrees muſt ſtand. The decree of lyfe cannot be reſcinded. The decree of damnation cannot be reſcinded. And in this place the Apoſtle ſpeakes of them both. Now, brethren, to enter deeplie in this matter it is not meete. But this vnderſtand. It is not a naked permiſſion of God that men ſhould goe to Hell. No, the Lord hes decreed it to be done by himſelfe, and not to ſuffer it be done by another. As for exemple, As ye ſee a potter makes a veſſell to honour, ſo of purpoſe he makes another to diſhonour and for vyle purpoſes. Rom. chap. 9. verſe 20. So the Lord hes appointed one ſorte to ſaluation, and another ſorte to damnation. Take head. This appointing of God of the creatures to deſtruction, as deſtruction is a juſt penaltie comming from the judgement of God for ſinne, ſo it commes of God, and he is the executer thereof. But if ye will take the deſtruction not as a puniſhment but as an vtter vvreake of the creatures, I vvill not ſay it commes of God. As it is a penaltie of ſinne I thinke it commes of God, and he is the doer thereof himſelfe, othervvayes not. Alvvayes all theſe groundes ſtandes ſure, there is a ſolide foundation of life, and a ſolide foundation of damnation. So this ſhould teach euerie one of vsus to ſtriue to get a ſight of that ſolide foundation of lyfe, and Gods appointment of vsus to life. It is ſure ſome are appointed to damnation, yea and not a few nomber. Some will ſay, God ſorbid any ſhould goe to Hell, hes not Chriſt died for all ſinners? Alas, except thou ſee thy warrand of Gods ordinance to thy ſaluation thou ſhalt goe to Hell. God is juſt as he is mercifull. And as he will be glorified in mercy toward the godlie, ſo will he be glorified in juſtice toward the wicked.
He ſayes, He …es appointed you to ſaluation by the meanes of Ieſus Christ. Then I ſee ere euer Gods appointment to lyfe and ſaluation take effect, there muſt of neceſſitie interueene a purchaſing of that lyfe that God hes appointed to thee, that lyfe he hes appointed to thee before all eternity it muſt be boght. But by whom muſt it be boght? by thee: by thy moyen: No, I giuegive thee this doome. If thou thinke that any peece or leaſt tytle of the deſeruing of lyfe ſtandes in thy hand, thou ſhalt neuer get it. Then who ſhall purchaſe it? He ſayes, to be obtained by the meanes of our Lord Ieſus Chriſt. If the Apoſtle had ſaid by thy merites, then I would hauehave run on with the Papiſtes, and hauehave cryed merites, merites as faſt as they do. But the Apoſtle ſpeaks plainelie it is obtained by Chriſt. And therefore fy on him that thinkes that he is ſafe by merite. It is a wonderfull thing, God of free merciemercy appointes to ſaluation, and yet ere we come to it, be will hauehave it boght. What free mercy is this? No, neuer thing was ſo deare boght as thy ſaluation. For it was not boght with gold nor ſiluer, but with the bloude of the immaculate Lambe Ieſus Chriſt: And therefore he ſayes in the firſt Epiſtle to the Corint. chap. 6. verſe 20. ye are boght vvith a pryce, he calles it a price, by reaſon of the high excellencie thereof. As thogh there were no pryce but onelyonly the bloud of Ieſus to be eſteemed of, and yet it is a free grace of God. How can it be afree grace and boght to? If I buy it, and that with a deare price, how can it be free? Indeed it is true, if thou hadſt payed the price thy ſelfe, it had not beene a free gift; but ſeeing it is not boght with a price that cōmes out of thy hand, but with the precious bloud of Ieſus, who is Gods Son, it is a free gift to thee. For who gaue the Son but the Father? Who gaue the price but he that receiued it? God gaue as it were out of his owne purſe the price for thee. The mercy and louelove of God to his ſeruants is wonderfull. Wilt thou looke to thy ſaluation, nothing but mercy in God: if thou haſt nothing to glory in but free grace and merciemercy without any deſeruing; otherwaies if thou joine any part of merite with merciemercy, and ſay, the mercy of God and my merite did it, ſhame ſhall come to thee. And therefore the Apoſtle ſayes we are onelyonly ſaued by Chriſt, and ſpeaks not of merite.
Now to goe forwarde to the next ground where-vponupon he buildes the hope of ſaluation (As thou would hauehave an aſſurance of life euerlaſting it is needfull for thee to ſpy out the grounds) The next ground of thy ſaluation, is the thing that fell out in tyme.The ſec. ground of the hope of ſaluation, christs death. He ſayes, Chriſt died for vsus, that vvhether vve vvalke or ſleep, vve ſhould l…ue together vvith him. As our ſaluation is builded vponupon God ordinance, ſo it is builded vponupon the bloude of Ieſus Chriſt, not liuing but crucified and ſlaine: And as the bloude of Ieſus is the ground of thy ſaluation, ſo the ground of the certainty of thy hope, is the ſight of Ieſus crucified. Except I ſee Chriſt bleeding for my ſin I can neuer aſſure me that I am ſafe, except I ſee that ſacrifice offred vp for my ſin (as it is a ſacrifice offered vp for my ſin, ſo it is a merite to obtaine lyfe to me) I will neuer thinke I am ſafe. How neceſſare therefore is it to me neuer to let the bloude of Ieſus goe out of my minde: Men will ſay, I wait well I am ſafe, and neuer will hauehave an eye to Chriſt crucified and his bloude. But I ſay to thee, except thy eye be fixt on the bloud of Ieſus Chriſt, when thou faireſt, thou art ſafe, thou lieſt falſlie. Therefore looke euer to Chriſt deying, and ſheding his bloud for thy ſin. Another thing I ſee. There is no lyfe but through death, he hes died for vsus that we ſhould liue throgh him, to learne men and wemen not to count ſo much of death and to ſcare at it, for I tell thee this generall will ſtand, No lyfe but through death, it ſpringes out thereof, as thou ſeeſt the ſtalk of the corne ryſe out of the dead pickle. So except thy lyfe ſpring through death, it is not poſſible to thee to liue. For firſt death is the price of it, not thy death, but the death of Chriſt: for he hes gotten lyfe by his death. Then after Chriſt hes purchaſed lyfe to vsus, yet the way whereby we muſt enter to lyfe, is by the way of death. Through many troubles behoues it vsus to enter into the Kingdom of Heauen: Act. 14. verſe 20. for ſtraite is the way to Heauen, thou muſt be drawen as it were through Hell ere thou come to Heauen, and yet thy ſuffering and death ſhall not merite. The onelyonly merite ſtandes in Ieſus. Brethren, this lets vsus ſee how hard a thing it is to a ſinner falling from lyfe (as Adam fell and we all in him) to come to lyfe againe. Thinke it not an eaſie matter. There muſt be a death, yea, two deaths ere euer thou come there. O the great ſuffering Chriſt hes ſuffered for vsus land againe thou muſt ſuffer and die thy ſelfe ere thou gette lyfe. Therefore learne how hard a matter it is to get lyfe. Many difficulties interueenes, death muſt enter ere lyfe come: which lets vsus ſee what it is to offend God; be loath therefore to offend God. The godly knowes this how hard a thing it is when they hauehave offended to get againe the Spirite which they hauehave extinguiſhed, the Lord will not looke on them for a tyme as it were. Looke in Dauid after his fall. But ô the ſweetneſſe of merciemercy after the reſtorance! They who hes taſted in any meaſure of the ſweetneſſe of Chriſt, giuegive them all the pleaſures of the worlde, they will neuer get contentation, vntill they get a ſight of Gods …ce againe loſt by their ſin. Dauid would hauehave giuen his kingdome for it againe when he made the 51. Pſalme.
The Apoſtle heere ſaies, vvhether ye ſleepe or vvake ye ſhall liue vvith Christ. Then ye ſee if Chriſt hes once died for our lyfe we ſhall liue: That is the certainty and ground of our hope, that Chriſt hes died for vsus. Then when I feele this, nothing can ſtay lyfe, nothing can hinder me to liue with him. There is nothing in this world that will hinder thee to liue with him, but liue muſt thou. Sleepeſt thou in thy bed, thy ſleepe hinders nothing, thou liueſt in him: wakeſt thou? thou art liuing with him; liueſt thou this lyfe? thou art liuing in him: art thou dying and drawing thy laſt breath? yet thou art liuing with him; what euer thou art doing in the worlde thou art ay liuing, eating, drinking, if thou be one of the godly for whom he hes died, thou art liuing with him. Yea, I dare ſay more if he hauehave once died for thee, thy ſin ſhall not hinder thee from that lyfe to come. Dauids ſin his murther and adulterie hindered him not from that life, but the Lord turned it ſo about, that he made them worke all to his well. All thinges turnes to the beſt to them who loues the Lord. Albeit thou finde thy ſinnes many, yet ſtay not on them, nothing ſhall hinder thee from Chriſt. Yet this ſhould not make thee to take pleaſure in ſin: For if thou louelove Chriſt well, thou wilt be loath to offend him. Then if we in ſo many troubles in this life liue with Chriſt, ſhall we not much more liue with him in that lyfe to come, where there ſhall be no trouble, no impediments, and in the midſt of all theſe troubles let vsus comforte our ſelues vvith thinking on the joy that we ſhall hauehave when we ſhall be in the Heauens with our Lord and Sauiour. Now to marke the words. He ſaies, that vve ſhould liue vvith him. Looke the nature of the life that we get in the death of Ieſus. It is a life that we liue with Chriſt, not a lyfe that we liue from him, there cannot be a ſpirituall lyfe from him. Death will not ſerue to lyfe, if thou be from him, but thou muſt be with him. Thou muſt not onelyonly liue with him as a man will liue with an houſe and family, but thou muſt liue in him. As by compariſon, the arme liues with the head, ſo thou muſt liue with Chriſt. Ye ſee the conjunction naturall that is between the head and the members, that ſame conjunction muſt be betweene thee and the Lord Ieſus. If thou liue with him, thou muſt liue as a member, he muſt be thy head, and thou muſt be a leg, an arme, or ſome part of the bodie. Well is that ſoule that is any parte of the bodie of Chriſt. Therefore draw euer nearer and nearer vntounto him, vntill thou be fully conjoyned with him; we hauehave no lyfe except we be ingraft in him, as the imp is ingraft in the tree, and ſo preaſe euer to grow in that conjunction. Look how thou was joined in him yeſterday, ſay, Lord make a nearer conjunction this day: and to morrowe ſay, worke yet a nearer conjunction that I may draw nearer my head. But, brethren, this full conjunction cannot be vntill we ſee him face to face, we are far of now, but we ſhall be with him, we are from him now for a lytle ſpace, but then we ſhall be with him for euer; and then in that great day thy bleſſedneſſe both in bodie and ſoule ſhall be perfited, we ſhall be with him and ſtand for euer in that full conjunction with out head Chriſt in whom is all bleſſedneſſe. To whom with the Father and the holie Spirite be all honour and praiſe for now and euer.
AMEN.