Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 26
THE XXVI. LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 5. verſ. 20. 21. 22. 23.
20 Deſpiſe not prophecying.
21 Try all things, and keepe that vvhichwhich is good.
22 Abſtaine from all appearance of euill.
23 Novv the very God of peace ſanctifie you throughout: and I pray God that your vvhole ſpirit and ſoule and body may be keept blameleſſe vntounto the comming of our Lord Ieſus Christ.
IN this parte of this Epiſtle (brethren) there are certaine exhortations and precepts ſo linked together, that the next is ay the cauſe and meane of the former. He beganne at Patience in ſuffering, and not randering euill for euill, but recompencing good for euill. Then he came to joy. Rejoyce euermore. Ioy is the meane and cauſe of Patience: from joy he came to Prayer, in asking that which we neede at the hands of God, and in thanking him for the grace and benefite receyned. Prayer is the meane that interteines joy in the hart; from Prayer he came to the Spirit, the holy Spirit of God who is the worker of all theſe graces in our hart. The Spirit workes Patience, the Spirit it workes Ioy, the ſame Spirit … vp the hart to Prayer and to thankfulneſſe. This Spirite the worker of all grace in the hart ſhould not be quenched by leauing off of well doing, or by doing euill, for both theſe two quenches the Spirit.
Now …hortly to come to ou… purpoſe. In the firſt verſe vve we hauehave read preſentlie. He commes to the meane whereby the Spirit of Chriſt, the worker of all graces with vsus, eſpeciallie is inter…ind in the ſoule and hart of a man and woman. And he ſaies Deſpiſe not Prophecying. The thing he recommends is Prophecying. To make the words plaine to you. By Prophecying here I vnderſtand not the foretelling of things to come (as there was raiſed vp from tyme to tyme Prophetes in the Church of God that fortold either wel or w… that was to fal on the church in the own time) this prophecying was not ſuch foretelling of things to come, it is no other thing in this place but the opening vp of the Scripture: and ſo this word Prophecying is taine in the 1. Cor. 14. chap. throghout all that chap. But he that Prophecyes, ſayes he, he ſpeakes to men, to edifing, to exhortation and conſolation. That is, he applyes the word of God to the preſent vſe for the tyme: So that if a man needes to be edified, he edifies; to be comforted he comfortes; to be exhorted, the exhortes. So then to make the words plaine, `Deſpiſe not Prophecying: It is aſmuch as he would ſay, deſpiſe not the preaching of the word, deſpiſe not this miniſtrie whoſe calling is to preach this word. Now, brethren ye ſee heere among all the meanes whereby the Spirit of Chriſt is enterteinde in the hart of a man, the Apoſtle makes a choiſe in this place of preaching, hearing the word of God ſet downe in the Scripture opened vp and applyed to the right vſe. Certainelie, this is to the great commendation of this ſame viſible miniſtrie, and of this teaching of the word in the preſence of the congregation and people of God. Shall I tell you? There is ſuch a neceſſity of the preaching of this word (for as baſe as it ſemes to men) that if it be not holden vp, farewell the Spirit of Ieſus Chriſt. If it be not, there ſhall not be in the earth a viſible Church, for the word preached is the ſlandart that is holden vp on high to the world, that men and women that would be ſafe may goe in vnderunder it and make vp a Church. Take me away this ſlandart, where ſhall men goe to? who ſhall knowe the Church? So take me away this outward preaching of the word vntounto the which men ſhould reſort to ſeeke ſaluation, no Church. Will men goe to experience (I ſhall but touch it) there is but ouer great experience of this in this Countrey this day: Abſtaine … hearing of the word, let it be of negligence or of malice, yet thou ſhalt in proces of time feele thy hart voyde of all ſenſe and feeling of God, thou ſhalt loſe thy eyes, thy light and ſight of God, thou ſhalt loſe the ſight of lyfe and Heauen, if that thou doe it in contempt and malice, thou ſhalt grow as prophane as a prophaine dog, and wallow in all kinde of wickedneſſe, and euill deed after euill deed ſhall fal out in thy hand. Looke to the great men of this land. What is the cauſe he is ſuch a murtherer? OnelyOnly the contempt of this word preached. What is the cauſe he is ſuch an adulterer? only the contempt of the word. I cannot tell if there be any great mens houſes (at leaſt there is verie few) but thou may ſee the contempt of this word hes heaped judgement on judgement on them. Ye who wold read of Prophecying which is the opening vp of the word in the face of the Church of God, and who would read of the powerfull working of it in the hart of men. read 1. Cor. chap. 14. verſe 1. Seeke after ſpirituall things, but ſpecially after Prophecying. And in that ſame chapter 24. verſe by ſuppoſition he lets vsus ſee, by compariſon betweene Prophecying and ſtrange language, what prophecying works: When a man is teaching the word, then commes in at the doore an infidle that hes no vnderſtanding, he layes to his eare and heares, and he hears himſelf rebuked; incontinent his conſcience wakens and lets him ſee the filth that is within him. So the poore man hauing his conſcience wakned, he falles down on his face and ſeeks mercy, and then he will be mooued to make a confeſſion, and ſay, It cannot be but this man hes the Spirit of God that maks my ſin ſo manifeſt to me, it cannot be the ſpirit of man, but it muſt be the power of God whereby he ſpeakes. I will not inſiſt, Brethren. I ſhall ſumme vp to you in few words the diuerſitie of the diſpoſition of men cōcerning this word of God. Al is not alike diſpoſed,Diuerſity of mens diſpoſition concerning the vvord. toward the Spirit and the word, which two things onelyonly ſaues men. There are ſome that cares neyther for the Spirit nor the word, ſuch … dogges; atheiſts, men liuing without God in the world; ſpeake of a Spirit to them they will ſcorne it; a prophane bodie that hes not the Spirit, the name of a ſpirit is but a ſcorne vntounto him, tell him of ſpirituall lyfe he will laugh an heedfull laughter. Lykevviſe ſpeake to him of the vvord, and tell that ſaluation muſt be by the word. the prophaine dog vvill laugh and ſcorne at it. Theſe are the vvorſt men in the world. There is another ſort that clames to a Spirit. They will acknovvledge the Spirite of God, but vvhen it commes to the vvord of God, they vvil feuere ſo the vvord from the Spirit, as though the vvord had nothing adoe vvith the Spirit, nor the Spirit vvith the vvord: And as though all the ſpeaking to the Church vvere not by the vvord preached but by other reuelations: they will binde the Spirit to vaine fantaſies, illuſions and dreames. Theſe are Anabaptiſts that dependes on theſe illuſions of the deuill and their owne fantaſies and fooliſh reuelations. The third ſort wil acknowledg the Spirit, ſo wil they the word and Scripture, but they think it is eneugh to read the word. He will ſay, I will ſit at home in my chamber, and I will read, ſometime of the olde and ſometime of the nevv Teſtament, and what will the Miniſter tel me in the Pulpet but I will get it here, and as for the opening vp of this word, he wil ſcorne is. This ſort of men is verie euill; and they will finde in the end that the word read and not preached vvill doe them little good. Novv the laſt and beſt ſort vvho will get grace, are they who reuerences the Spirit and word, and ſeeke by all means to hauehave them ludging in their ſoules, not only reads themſelues if they hauehave knowledge, but hes a pleaſure to hauehave it opened vp to the vſe of the Church, and their vſe in the congregation. It is theſe men that by the Spirit truely imbraces the word, for faith is by hearing. Rom. 10. 17.
Now I goe forward to the text. In the next verſe is another exhortation. Try all things, and keepe that vvhichwhich is good, reteine it after try all.Tryall of doctrine. In theſe wordes the Apoſtle ſettes downe the order after the which a man or woman ſhall allowe or diſalow of prophecying, that is preaching, when they heare it. The allowance or diſallowance of it muſt be after a certaine order. The order is this in one word. Try …, and then either allow or diſallow. There are two ſortes of extremities in hearing of prophecying. There are ſome that wil allow ere euer they try at the firſt hand. Theſe are vaine heades. Peter calles them vnſtable ſoules. 2. Epiſtle 2 chap. 14. verſ. Theſe are men that hes ſoules euer fleeting and flowing, and wil be euer caried away with eueryevery light winde of doctrine. This is the cauſe that ſo many becommes Heretikes, and I beleeue, there be ſome among vsus that delites in new faces; if a ſtranger ſtep out in the midſt of them and ſpeake, incontinent will they fay, there was neuer ſuch a man in the world, this is an extremitie. Another ſort is of them, that will not heare preaching and giuegive audience, that there after they may try: when a man preſents himſelfe to ſpeake in the name of the Lord, they will not giuegive him audience; and certainly if there were no more, but, the reuerence we ought to God, we ought to heare him that ſpeaks in his name, but then try his doctrine, and allow, or diſalow thereof, as it agries with the word. Now theſe are the two extremities. The midſt is betweene them, and this midſt is to be tain as beſt of al. Heare, and when thou haſt heard, try; after tryell, if thou findſt…it ſound, good and wholſome, keep it; if not, farewell it, lend not thy care any longer to it. This is the rule Iohn ſets out in his firſt Epiſt. chap. 4. verſ. 1. Welbeloued, beleeue not eueryevery spirit, but try the spirit vvhether it be of God, or not: If thou finde not the doctrine agreable to the analogie of faith, away with it. The Iewes at Berea are commended for this, Act. chap. 17. verſe 12. when Paul and Sylas came among them, they heard, but beleeued him not, vntill they ran to their bookes and conferred that which they had heard with the …ould canonicall Scripture, and found, that, they agreed, then, they allowed of their doctrine. Now, brethren, in this Church of Theſſalonica among all the reſt of the gifts of the Spirit that they had, this was one; the gift of diſcretion and judgement, to diſce…e betweene true doctrine and falſe doctrine, betweene ſpiritual doctrine and carnall naturall doctrine. Paul knowing this, wrytes … them and deſires them, according to the gift of the Spirit of diſcretion, to diſcerne right doctrine from wrong. I… is euen ſo with all the Church of God on the earth. The Lord, among all the giftes he giues to the members of this Church, he giues this gift alſo, to judge of that which they heare, to judge betweene true and falſe doctrine, the doctrine that is lyke ſtubble that may not bide the fire, and the doctrine that is like gold. The Lord in the Church hes giuen ſome this diſcretion▪ and certainly if it were not ſo, the Church ſhould ſpoue be poyſoned. Some gets this gift to taſte the doctrine whether it be wholſome or not: A man that wants the taſte will …eceiue poyſon for …. So if the Church want this taſte, they would receiue poiſon for food. But marke againe. …uerie one gets not this gift, and the Church is beholden to them who gettes it: for they try doctrine and ſaues the Church from poyſon. And, I ſay, where one hes it, foure wants it. And where one is ſpirituall and hes it, ten will be carnall and fleſtilie. The Corinthians, as we may ſee in Paul, (Alas there are many lyke the Corinthians amongſt vsus) tooke vponupon them, being carnall harted, to judge of ſpirituall thinges, and ſo they preferred vaine men that came in with …ratorie to the Apoſtle Paul who ſpake with the power of the holy Spirit. Alwaies among the Church there are ſome that hes it, and ye that wants it, ſeeke it: for it is a ſpeciall gift to decerne betweene the trueth and falſet; and when ye go to heare a preaching, among all your prayers, ſay. Lord giuegive me grace to diſcerne what is ſpirituall, and what not, that I may embrace that vvhichwhich is ſpirituall, and may leaue that vvhichwhich is carnall. Some will hauehave it in ſome greater meaſure nor others. In the 8. chap of the Actes, Philip a good man being in Samaria, Simon M…gu… the ſorcerer was with him, Philip tooke him not vp, but yet when Peter came he perceyved him, and he ſayes, knaue, I ſee thee in the gall of bitterneſſe… repent thee or deſtruction ſhall ſuddenly ouertake thee. Marke it. Further this place is not to bee vnderſtoode of falſe teachers vvho are alreadie damned▪ neyther of them vvho hes not a calling to ſpeake in the Church: but of them vvho hes an ordinarie calling, the doctrine of ſuch men onelyonly ſhould bee tryed by the Prophetes and euerie one that hes the ſpirit of diſcretion. 1. Cor. 14. 32.
Now (brethren) to goe forvvard ſhortly to the next verſe. The… vvordes are theſe. Abſtaine frem all appearance of euill. This precepte is generall, and concernes aſvvell doctrine as any other thing in the vvorld that can hauehave the appearance, or any ſhovve of euill: As for the doctrine vvhen thou haſt heard it, and haſt tryed it; if after tryall thou be not ſatiſfyed vvith it, but yet there abydes a doubt in thy hart. Then, vvhat ſhould thou doe? Abſtaine from it, meddle not vvith it, doe neuer thing vvith a doubting conſcience. And therefore, I ſay to thee, if thou doubt of the verie leaſt thing that is good, if thy conſcience be not perſwaded; it is good, doe it not… I ſay to thee, it is better, to doe the thing that is euill, and hauehave a perſvvaſion in thy conſcience that it is good, nor to doe the thing that in it ſelfe is good if thy conſcience thinke it euill. If thou doe againſt thy conſcience it is euer euill. Doe neuer againſt conſcience. What euer is not of faith, it is ſinne; if thou be not perſwaded in conſcience it is good, if it vvere neuer ſo good, it is ſin to thee. So if there lyes any ſuſpition in thy hart of the doctrine, that it is not altogether ſound, abſtaine from it, and meddle not vvith it. As for other things, any thing in the vvorld that hes appearance, of euill,Appearance of euill to be eſhevved. ſuppoſe it be not euill yet if it appeare to be euill, touch it not, meddle not with it. If thy conſcience tell thee, this is ſin, on paine of thy lyfe doe it not. Fight neuer with thy conſcience what euer thou fight with (ſuppoſe it be euill informed) for it is ſin. If it ſeeme to thee, to be euill, meddle not with it. More, if it ſeeme to be euill to others, namely, to thoſe that the Apoſtle calles vveake ones, albeit thou be perſvvaded of thy chriſtian liberty; yet, for their ſake that thou make them not doe contrare their conſcience, abſtaine: abſtaine for their ſake, albeit not for thy owne ſake, from theſe things may offend their conſcience, as, meate, drinke, &c. Iude in his Epiſtle verſe 23. goes further in this, and ſayes, and hate euen the garment ſpotted by the fleſh; that is, the outward coat that is ſpotted with ſin, touch not once the coat of ſin. Lay not thy finger to the outward ſlugh of it, for, it wil ſpot thee if thou lay thy finger on it. Then, brethren, take it vp in one word. Ye ſee, here, how ware, men ſhold be of ſin, thou art bound to abſtaine from it, yea, to hate and deteſt the very appearance of it, the mowe of it, let be the inward body of it. Thou ſinſt when thou layeſt thy finger end on the coat of it. Alas then how ſinſt thou, when at all thy ſenſes thou drinkſt it in, as it were, water. The murtherer drinks in bloud, as it were water; the harlote drinkes in harlotrie at all his ſenſes, as it were water. If it be euill to allow of the appearance of it, how great euill is it to take the whole bodie of ſin in thy arme and lay it with pleaſure to thy hart. Neuer man will take thing ſo ſweetly in their armes, as men will take this viper of ſin in their hart. A murtherer can neuer be ſatiat with bloud; an harlot can neuer be ſatiat with harlotrie; A blaſphemer can neuer be ſatiat vvith blaſpheming. Ye that would doe no euill (the common word is) doe no euill like, abſtaine from the hew and collour of it, touch it not once, let be to embrace or ſuffer it to reigne in thee.
Now, brethren to go forward, to that which followes. In the laſt verſe we hauehave red; he… concludes the whole exhortations of this Epiſtle with a prayer to God. I ſhal be ſhort in it. Novv, ſaies he, the God of peace ſanctifie you throughout. I pray God, that, ye may be keept in ſoule and bodie in ſanctification to Chriſt,Exhortation concluded vvith praier. that is the effect of the words. All his exhortation is to holineſſe and ſanctification: For, that is the generall he laid downe in the 4. chap. 3. verſ. This is the vvill of God, euen, your ſanctification. Now in the concluſion, what does he? He prayes. What prayes he? That the Lord would grant them that ſame thing he was exhorting them to. He was exhorting them to ſanctification; and he praies God, to giuegive them ſanctification. This is the Apoſtles faſhion in other places, to the Epheſ. 3. chap. 13. verſe, He beſeches them to ſtand conſtant in the faith of Chriſt and faint not, for his tribulation. And then, he ſubjoynes, For this cauſe I hovv mykrees to the Father of our Lord Ieſus Chriſt, that ye grovv not faint. So, he exhortes them to conſtancie and he prayes God to giuegive them it. Paul and the reſt of the Apoſtles neuer exhorted any Church to ſanctification, to any good thing, as though it had lyen in the handes of the people and Church to hauehave done it. But, in the meane tyme while, he exhortes them, he was perſwadod that it behoued God to giuegive them grace to doe it, and that it lay in the hands of God onelyonly whether they ſhould do it, or not do it. And therefore when he exhortes them to doe any thing, he addes praier, I beſeech God to giuegive you, the grace to do it. The Papiſts thinks it lyes in the hands of a mans ſelfe to doe godd; they euer extoll free will Fy …n them, it lyes not in the pow…r of fleſhe and bloud to do any thing that is acceptable to God. No, it is a poiſonable doctrin: and this vanity they gather, vponupon theſe preceptes and exhortations; If, ſay they, there were no power in mans hand, why ſhould the Lord command… it is vanity, to command that which cannot be done? I anſwere, in one word; This is a fooliſh concluſion, if there were no more but this that the Apoſtle ſayes, firſt, it is the vvill of God, your ſanctification. Then, he ſubjoynes. I pray to God that he vvould giuegive you the gra…e of ſanctification; as if he would ſay, I bid you not, as though inlay in your owne hands but, I pray to God, that, he would worke it: It ſhowes the vanity of this concluſion.
Now to the wordes. Whom to prayes he? To the God of peace. The God of peace, ſayes he, ſanctifie your ſoules. Read all the Canonicall ſcriptures, ye ſhall neuer finde that any of the ould fathers directed their prayers to any Saints; either to Abraham, Iſaac, or Iacob, or to any other holy men or Angels. But, this, by the way. In all the praiers of the ould fathers, and all the Pſalmes, there is neuer a prayer, but to God onelyonly. Now how ſtyles he him? He calles him the God of peace. The God who is the Author and giuer of all peace.Peace. What peace is this? Euen the peace that he calles, The peace of God, that paſſes all vnderſtanding, that guardes your harts and myndes in Chriſt Ieſus. Philipp 4. chap. 7. verſe. No other thing, but that ſame peace of the conſcience, when we are ſurely perſwaded, that, all our ſinnes are freely remitted vntounto vsus, in the bloud of▪ Chriſt and that through him we ſhall get glorie for euer. Then if we hauehave this peace, we will be quyetneſſe in all the miſeries of this world. Then end of all grace is peace. Iuſtification ends in peace: our calling and predeſtination from all eternitie ends in this peace of conſcience in the ſoule; regeneration ends in this peace. Now, looke, how this ſtyle agrees with the matter, he is praying for ſanctification, and he ſtyles him the God of peace, who is the Author of all peace;Both the means & the end ar… of God. and he askes at his hand ſanctification. Marke this. He who is the giuer of our felicity, is he that giues vsus all the meanes that brings vsus to that felicity, he that muſt giuegive thee the crowne of glorie, he muſt giuegive thee ſanctification to glorie. In one word: he that giues thee felicitie, is the gi…e…, alſo of all the meanes, whereby we attaine to felicitie. So, thou haſt no cauſe to glorie in thy ſelfe. The beginning of grace is of God, the meanes is of God, the end is of God, nothing in our ſelues, all in God.
To goe forward to the petition. There are two thinges he craues in this petition.Sanctification & conſeruation therof, craued of God. The firſt is ſanctification, or holineſſe. The next is conſeruing and keeping in that ſame ſanctification and holineſſe. Firſt, he prayes, that, they may be ſanctified. Next, he prayes, that, they may be keept, vntill Chriſt come againe. Paul 12. Rom. 2. verſe. Be not faſhioned, that is, ſhapned lyke the vvorld and men of this world, but be, tranſchanged, that is, turned away, from that thing to another, and that, though the renuing of the mynde, that ye may proue vvhat that good and acceptable vvill of God is. What …row ye then ſanctification is? It is no other thing but a new ſhaping ouer of them againe, as ye will ſhaip a garment. The Apoſtles takes that ſimilitude. Brethren, we were all well eneugh ſhapen in Adam and Eue ere they fell, and we had an exceeding good ſhape; but ſince they fell we become all wanſhapen creatures and monſters. When thou ſeeſt an vnregenerate creature, a murtherer rejoycing in murther, then ſay, thou art a curſt monſter of a man. So, in Adams fall vve became monſters of nature. Thou ſaw neuer ſuch a monſter as an vnregenerate man. Now, we being monſters through Adams fall, in Chriſt we begin to take on vsus a new ſhape, according to the glorious Image of God. So our ſanctification is onelyonly as a renewing of vsus againe, according to the firſt ſhape of the Creator, in holineſſe and righteouſneſſe. Novv vvhat is it muſt be ſhapen ouer againe? What parte of vsus is it that is wanſhapen? The Apoſtle ſayes, The God of peace ſanctifie you throughout. The whole man, through that foull apoſta…ie in Adam is become a monſter. Not a finger in thy hand, but it is become a monſter. The eye a monſter, or, elſe, ſuch a foull looke would not be. The tongue a monſter, or, elſe, ſuch foull language would not be. The ear a monſter, or, elſe, we would not deſyre to heare foull and euill ſpeaches. No part of thee, but, all are monſtrous, except thou be renewed: And therefore, he prayes, that, they may be renewed and made ouer againe throgh Chriſt, euen in the whole parts of the body and ſoule. Therefore pray thou and ſay, Lord renew, not this part, or, that part onelyonly, but, renew me wholly. The Lord renew the mynde and begin there; The Lord renew the body, the Lord renew the eye, the ear, the hand. The Lord renew all ouer againe. For, I tell thee, if therebe any part of thee vnrenewed, thou ſhalt al go to Hel, for that vnruely part. The Lord vſes not to renew one part & not another, but, he renews altogether. This ſhortly for the firſt part of the petition.
Now in the next part he beſeches the Lord of peace to ſanctifie them throughout, and that their vvhole spirit, ſoule and body may be keeped vvithout ſpot or blame, to the comming of our Lord Ieſus Christ. He prayes, that they may be keeped in holineſſe So, it is not eneugh, to get one grace, to get ſanctification and holineſſe, but, thou muſt be keeped ſtill on, in that grace, vntill thou come to glorie. Thē again, as grace is of God (al grace is of God) So, the perſeuerance in grace to the end is of God. Thou haſt no more in thy power when thou haſt gotten grace, to ſtand one moment in grace, if God hold not his hand about thee, nor thou had to tak that grace before thou got it. Thou haſt no power in nature to ſtand in grace. So, perſeuerance in grace is of God only, aſwell as the grace is in Gods hand to giuegive. And as we muſt pray for the grace, before we get it, and ſay, Lord ſanctifie vsus; ſo, we muſt pray for the continuance of it, and ſay, Lord, continue vsus in it, if thou Lord hold it not into my armes I will not get it keeped. Therefore, Lord, keepe thou it.
Now, to go forward. What ſhold be keeped blameles without ſpot?All the partes of man to be keeped blameles. One part, or, peece, or, the whol man; ſhould I pray to God, to keepe my ſoule onelyonly in holines and not my bodie? my body onelyonly and not my ſoule? Wilt thou part them? or thinkeſt thou, that, God wil keep one part of thee in holines and not the whol? When men goes to Idolatrie, they will pray to keepe their hart holie; When they will bow their bodie to Baall, they will ſay, my hart is to God. No, if he keepe not all, if thou dedicate not all to him, all ſhall goe to Hell. So, the Apoſtle ſayes, I pray the God of peace, that, he vvould keepe blameleſſe your ſpirit, your ſoule and bodie. In theſe three thinges he takes vp the whole man, within and without. I will onelyonly ſpeake this far. By the Spirit he vnderſtands the cleanneſt part of the ſoule. Epheſ. 4. chap. 23. verſ. He calles it the Spirit of the mynde, that is, the light of the mynde, which is reaſon. The reaſon is not common with the beaſts, but, it is common with the Angels. So, it is the ſpeciall part of a man, and thou may thanke God, that hes it, and thou ſhould pray to the Lord, to keepe it. The next is the ſoule, whereby he vnderſtands the inferior part, wherein are the ſenſes, that part of the ſoule that hears, ſees, &c. Then, he ſaies, the bodie. So, ye ſee, God muſt keep all in holines; and he that would be keeped of God, muſt ſeeke to be keeped whole, and eueryevery part of him, without exception: For, I tell thee, no part of thee is able to keepe another. The olde Philoſophers made a Queene of reaſon, as thogh ſhe ſhould keepe all, and ſhould keepe the ſoule and body in her light. It is ſolie, who can keepe her? God muſt keepe the Spirit, that is, the reaſon, aſwell as the bodie: and the Spirite hes as great need to be keept as the foote; for, ſinne will begin at the reaſon, it is the firſt breaker of: ſo craue that he keepe all, or he ſhall keepe none. Alas, what is man, without grace? What hes he to boaſt of? Thou wilt boaſt of thy will and reaſon. If the Lord withdraw his hand from thy reaſon thou ſhalt be a plaine idiot, thou ſhalt fall to filthie wickedneſſe. So, brethren, theſe wordes are of great weight. He ſayes not that he prayed that he would keepe the Spirit, but the whole ſpirit; the ſoule, but the whole ſoule; the bodie, but the whole bodie. So we muſt not be keeped in the ſpeciall parts, but in the whole properties and inferior powers of the ſoule and body; if the leaſt haire of the head be not keeped by the Lord, if the Lords prouidence extend not to the keeping of the ſmalleſt part of the bodie, thou ſhalt not be able to ſtand. Thinke not thou ſhalt ſtand, except the Lord hold thee vp, no growing but in God. Therefore the Apoſtle ſayes, Thou that vvouldſt glorie, glorie in Chriſt. 1. Corinth. 1. chap. 31. verſe. He is our keeper, and vve are not able to ſtand one moment of an houre vvithout his aide, neyther in ſoule nor in bodie.
Now, how long ſhould we be keeped blameleſſe? He limits the tyme, and ſayes, VntoUnto the comming of the Lord Ieſus Chriſt. Marke the tyme. Is it no longer, but till Chriſt come againe? No, brethren, euermore. It is true, our conferuation and perſeuerance vſes to be limited, to Chriſts comming. Paul 2. Tim. 4…. chap. 18. verſe, ſayes, God vvill keepe me to his heauenly kingdome, that is, vntill I enter in his heauenly kingdome. Peter ſayes, 1. Epiſtle 1. chap. 5. verſe. We are keeped through the povver of God, till the laſt tyme. I tell you the cauſe, we are in greateſt danger in this world; infinite dangers are we in, as it were hanging aboue Hell, readie to fall downe euerie moment, if the Lord hold vsus not vp; the deuill is ſeeking whom he may deuote, and when we trow leaſt, then we are moſt ſuddenly aſſaulted by him: Beſide the deuill, hauehave we nor this …ankerd ſin, that is within vsus? HaueHave we not a this broad world about vsus? HaueHave we not the graue and death great enemies in their owne nature, except the Lord ſanctifie them? Certainely they alſo would deuote vsus, except we were in Chriſt. We are compaſt in this world about on euerie ſide with cruell enemies. Therefore, conſidering this dangerous eſtate, the Scripture craues ay, that, we may be keeped, vntill Chriſt come, and then all enemies ſhall be ſlaine, the deuill, the worlde, death and all ſhall be ſlaine. Death ſhall die for euer. This canker of nature ſhall be ſwallowed vp, all our enemies ſhall be wreaked. So, our conſeruation is craued, vntill his comming; but, our conſeruation ſhall not end then, but euen in Heauen we ſhall be conſerued by the hand of God for euer, through Ieſus Chriſt. When thou commeſt to Heauen thou ſhalt not be thy ſelfe alone, thou ſhalt not ſtand by the nature thou tooke of Adam, nor by any power that is in thee, no more nor a new borne childe can ſtand alone; but, when thou commeſt to Heauen, thy ſtanding ſhall be by Chriſt and God. Then, ſeeing all our conſeruation and ſtanding, both heere and heereafter is by God, we ſhould rander all honor to his glorious Majeſtie for euer.
AMEN.