Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 15
THE XV. LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 4. verſ. 6. 7. 8.
6 That no man oppreſſe, or, 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.
7 For, God hath not called vsus to vncleanneſſe, but, vntounto holineſſe.
8 He therefore that deſpiſeth theſe thinges, deſpiſeth not man, but, God, vvho hath euen giuen you his holie Spirit.
IN this part of this Epiſtle, after the ſalutation, and after that large congratulation, wherein he rejoiſed for the grace the Lord had beſtowed on the Theſſalonians, not after a common manner, but in great aboundance. He ſets downe preceptes of manners, concerning an holie lyfe, and a godlie conuerſation in this worlde, and he comprehendes them all, firſt in a generall, and he calles it ſanctification, holineſſe in lyfe and conuerſation, for whatſoeuer duetie appertaines to vsus to be done in this lyfe, the whole may be taken vp vnderunder this one word, ſanctification, which ſtandes in holineſſe in ſoule and bodie. When he hes ſette downe the generall, he diuydes it in parts, and the firſt part of ſanctification, of holineſſe of lyfe and conuerſation, he takes it vp to be in abſteining from fornication, it reſpects a man, or woman in their owne perſon, that they keepe the ſoule and bodie that God hes giuen them, in holineſſe, vnpolluted vvith filthineſſe. The ſecond part concernes our neighbour, that we doe him no wrong: He is an vnholie man that hurtes his neighbour, that vvill vvrong him in anie dealling or trafficking with him. He is hurt two manner of wayes: firſt, he is hurt by deceite, vnderunder colour, by fraude, beg…yling or circumvention He is ſecondlie hurt by plaine violence and oppreſſion. Both theſe two ſortes of wronges and injuries are vnholie: He that circumueenes his brother is vnholie, he that oppreſſes his brother is vnholie. Novve to perſvvade them to this ſanctification, ſtanding in theſe tvvo partes, he vſes ſundrie argumentes. The firſt argument ye heard of before, vvas from the vvill of God. This is the will of God (ſayes he) your ſanctification. It is the Lords vvill that ye be holie. It is not an hid vvill, but a reuealed will and oft reuealed, that ye be holie in your ſelfe, holie in reſpect of your brethren, and holie all manner of vvaye. Brethren, if there vvere not an argument to moue vsus to be holy, holie in reſpect of our ſelues, holie in reſpect of our neighbour, this onelyonly reaſon, to vnderſtand it is Gods will we ſo doe, may be ſufficient. For, albeit we knovve of no other reaſon, wherefore vve ſhould be holie, but onelyonly that it is his vvill, it bindes vsus to holineſſe. For, this reuerence tovvarde the Creator, and Redeemer of the world, ſhould be in euerie creature, that they vnderſtanding anie thing to bee agreable to his holie vvill, ſhould ſtoup: knovving his will, they are bound to acquieſc… and reſt there, ſeeking no farther, and to cloſe their eyes at all their reaſones; hovvbeit the thing that is injoyned to them, ſhould ſeeme to be an impoſſibilitie. The Apoſtle ſpeaking of his vvill Roman. chap. 12. verſe 2. ſayes, His vvill is euer goode; it is good vvhat euer he vvilleth, it is perfite, yea, it is the rule of all righteouſneſſe. So euerie one ſhould reaſon vvith themſelues. Is it the vvill of God? Then it is moſt juſt. I vvill follovve and obey it, my reaſon ſhall not ſtay it, my reaſon is vvrong and out of rule, his vvill is the rule of righteouſneſſe. I inſiſt on this rather, becauſe I knovve how hard it is to make the vvill of man plyable, and to frame it to Gods vvill: and vvhat diſcrepance is betvveene the vvill of God, and the vvill of man. So if thou giueſt thy ſelfe ouer to thy ovvne nature, there is nothing God willes, but thou willeſt the contrare therof. And therfore our praier ſhould be continually to God, to conforme our froward will to his wil: this ſhould be our praier continuallie, what euer come to vsus, be it proſperitie, or aduerſitie: Lord do thy will, & giuegive me not my own will; for, if I get my own wil, it will be my wreak; but, Lord, rule my will according to thy will, for thy will is onelyonly the right will, and the preſeruer of my life, and euen now while we hauehave time, we ſhould cry, Lord, thy will be done: we are thy creatures, Lord let thy will be done in vsus. And, I aſſure thee, if thou get thy will conformable to his wil, and be content with any thing he layes on thee, life or death, certainly thou ſhalt find comfort, & all ſhall come well to thee.
The ſecond argument taine from the vengence that falles on the tranſgreſſours. He ſaies, For the Lord is the auenger of al… ſuch thinges. He auenges the deceit vſed by vsus, and the violence done againſt our neighbour. This ſecond argument followes well on the other; for, one of thoſe two muſt be, either the will of God muſt be done by vsus or elſe vengence muſt be for diſobedience. If the will of God moue thee not to doe that which he craues of thee,Puniſhement for diſobediēce to gods vvill. to liue in holineſſe before him; let the feare of vengence and puniſhment moue thee. For, Brethren, the will of our God, is, in the ſelfe, a thing ſo holie and inuiolable, that there was neuer perſon yet, that diſobeyed that will, from ould Adam to this houre, if it were but in a litle thoght of the heart, let be a deed, in a motion of the ſoule, let be an action, but that diſobedience and tranſgreſſion of that holie and inuiolable will of God was puniſhed either in the perſons ſelf, or in the Mediator Ieſus Chriſt. So inuiolable a thing is the juſt will of God, that the diſobeence to it cannot eſcape puniſhmēt. God is not like man, impoſſible it is that thy diſobedience to him, (if it were but …n a motion of thy heart) ſhould bee vnpuniſhed, either in thy bodie or ſoule, or elſe thou muſt hauehave refuge to the Mediator, and it ſhall be puniſhed in him. For, if thou be in Chriſt, thy diſobedidience is taine away in his obedience. And therefore thinke it no childiſh play, to play with his will, if it were but the leaſt cogi…ation of the heart: Play vvith man as thou wilt, but one thought againſt Gods will importes damnation, if thou hadſt a thouſand lyues.
He addes that reaſon in the end of this verſe, as vve alſo … you before tyme and teſtified. This was not the firſt tyme that he had tolde them of it of before, and now he telles them againe, to let them ſe the certainty of it.The lord con…tant in denoun…ng executing of his iudgements. Brethren, this hes a deeper ground. This conſtancie in den…oncing and threatning judgement, that ye finde in thoſe who ſpeakes in the name of the Lord, (they will denounce once, twyſe, and thryſe that ſame judgement) tels you, the Lord will be auenged on vngodlineſſe. The ground is in God himſelfe. The Lord is conſtant in his vengence on impenitent ſinners, he alters not, howbeit he delay the vengence vntounto his appointed tyme, yet the vengence ſtandes faſt: he is not like man. Man is changeable, he will brag the night, and ſay, I will be auenged, to morrow all is away. Man is vaine and inconſtant, the Lord is an vnchangeable God, he will perſeuere with an vnchangeable mynde to vengence. Of this it commes, that thoſe whom he ſendes to denounce vengence in his name, will preache vengence to them this day, vengence the next day, and ay will tell you, the Lord will be once auenged on you. The Lord will auenge thy harlotrie, thy deceit, thy oppreſſion, and ay conſtantly cry on. to let you ſee, the judgements bides on the impenitent ſinner, he will not change his ſentence for all the vvorld: If God vvere changing, ye vvho ſpeakes in his name would change, and he wold not hauehave warrand in his conſcience to ſpeake conſtantlie: but, God being conſtant and vnchangeable in his purpoſe, of neceſſitie the preacher muſt be conſtant, And it hes not beene ſeene of before, but the conſtancie in denouncing vengence by the ſeruants of God againſt impenitent people, hes euer been juſtified with a ſenſible judgement, & the vengence they threatned conſtantly, it lighted. Now, brethren. we neede not to goe far off for enſamples. This conſtancie in threatning hes beene oft vſed in Edinburgh. This hes beene oft tolde you: if this be not amended, the famine, the Peſtilence ſhall ouertake this Cittie. Now judge ye this day, if the effect juſtifies not our ſaying. It is follie to men to thinke, that one word of threatning of judgement ſpoken by the true ſeruants of God, will fall to the ground: no it cannot be The Lord may well delay long, men and wemen may well ſleepe long, but, when the artickle of tyme commes which the Lord hes appointed for judgement, then followes the heauy judgement. And therefore we ſhold judge holilie of the truth that hes been ſpoken by the mouth of his ſeruants, and glorifie God al maner of wayes, count God to be true, and let all men be lyers.
In the next verſe, we hauehave the thirde argument, to moue them to holineſſe. The argument is taken from their calling; For, God hes not called vsus to vncleanneſſe, but, to holineſſe. This calling is our chriſtian calling, whereby we are tranſlated out of the kingdom of darkneſſe, to the kingdom of Ieſus Chriſt: we are called out of Hel, to Heauen: from darkneſſe, to light: we are called to a kingdom and glorie prepared for vsus. Now, he reaſons from this their calling.Our chriſtian calling ſhold moue vsus to holines. This calling is not to vncleanneſſe, to be an harlot, to be a deceiuer of thy brother, to be an oppreſſor, but, thou art called to be an holy and a clean perſon: thou was called out of the pollution of the world, and tranſlated to cleanneſſe; therefore, thy calling is holie. Of all the callings in this earth, the faireſt calling is the calling of one to holineſſe. The calling to an earthly kingdome is not ſo faire, as the calling of a man to holineſſe. This Chriſtian holineſſe, it permittes no ſo…t of vncleanneſſe in this world, no, not ſo much, as a foull thought: but, it craues of him, who is called to this Chriſtian vocation all kinde of cleanneſſe in the world. Learne euer to diſtinguiſh betweene thy own perſon and this faire calling of Chriſtianitie. If thou be vncleane and filthie, it commes not of this Chriſtian calling, but, of thy own perſon. And therefore: let no man, when he ſees a man, or, woman, that keepes that name, and enjoyes that calling to be called a Chriſtian (the faireſt name, that euer man gotte) to become an harlote, an oppreſſour, a deceyuer, a murtherer: lay not the fault on the holie calling, but, on the foull perſon, that is vnvvorthie of the calling, for, he is but a vyle creature, that is ſo called. That Chriſtian calling permittes not ſuch vyle ſinnes: it is the vyle perſon, that committes this ſinne. This hes beene an oulde cuſtome. When men ſees theſe men, vvho profeſſes Chriſtianitie, fall in ſinne, the mouthes of the wo…ld are openned to blaſpheme that vocation of Chriſtianitie, and to ſay, Take vp your Chriſtian and holie man now, there is your puritie, that, ye doe now profeſſe; and ſo, the blame is euer more laid on the calling, and not on the perſon. The Prophete ſayes, Through you, my name is reproached among the Gentiles. Eſay chap 25. verſe 5. Take head to this. When thou, vvho art called, committes anie ſinne, wicked men vvill lay the faulte on the calling, and not on the perſon: And therefore, be carefull, to keepe holie thy perſon, that thy perſon be not a ſlander to thy holie calling. I tell thee, harlotrie is a great ſinne, indeede, that offendes God; but, the exponing of this Chriſtian calling, to be euill ſpoken of, is a greater ſinne, to thee, nor harlotrie, murther, or, anie other ſinne, that can be commited, and at that day, it ſhall be ſorer puniſhed, nor any ſinne. There cannot be a greater ſinne, nor to giuegive wicked men occaſion to ſpeake euill of that holy calling. And trow ye not, that this ſinne is the ſpeciall cauſe of this judgement this day? It is not ſomuch thy murther, thy harlotrie, thy oppreſſion, &c. as the ſlandering of thy holy vocation and calling: And therfore hes Scotland moſt juſtlie procured the juſt judgment of God.
Another thing I ſee heere: I perceiue this Chriſtian calling ſhould be the rule and ſquare, whereby our actiones ſhould be rewled. So, that, in no calling vnderunder the Sunne, we ſhould do any thing, that is vnſetting, or, vnſeemlie to this Chriſtian calling: but, all our actiones ſhould bee ruled conforme to it. A Chriſtian King is bounde to rule all his actiones, by the rule of this Chriſtian calling: a Chriſtian ſubject ſhould follow the rule of this chriſtian calling. Play the marchant, but, as a Chriſtian man: play the part of a man of law, but, in the meane time, forget not, thou art a Chriſtian man, &c. Let al thy actions in thy own craft be ſquared by this rule of thy Chriſtian vocation. There is a great aduantage: when any man in any vocation behaues himſelfe as a Chriſtian man, the labour is pleaſant in the ſight of God, and it is bleſſed. If a Chriſtian man ſeeke the glorie of God in his calling, then, he ſhall be bleſſed in his actiones: but, when in doing any thing, the Chriſtian calling is forgot. and the Lord Ieſus is not before the eye of a man, then, the action is vnholie, yea, howbeit otherwayes it be lawfull: if the doer, in doing, doe not vvith a Chriſtian heart, reſpecting the glorie of God and Ieſus Chriſt and hauehave no regard of his calling in Ieſus, it is vnholie: and what euer is done, without hauing Chriſt, and a reſpect to Gods glorie in Chriſt, before thee, it is vncleane. What euer ye doe, whither ye eate, or, drinke doe all to the glorie of God, otherwayes, all is ſinne. Brethren, ſeeing we are called to a kingdome, why ſhould we doe any thing, that is vnvvorthie of ſo glorious a calling? It vvould ſeeme to ſome, that this Chriſtian calling bound the hands of men, that they cannot vſe their calling, with ſuch libertie, as they would▪ This is not a new calumnie. I anſwere. This Chriſtian calling binds thy hand from doing any thing, that is vnlawfull, and againſt the vvill of God. It cloſes thy hand, that thou doe no vvrong. Thou vvho woulde be an harlot, it bindes thee, that thou be not an hatlo…e; ſo, the oppreſſor, it bindes him, that he oppreſſe not, and in the day of Iudgement, it will ſtand vp, as a witneſſe againſt him, that he was not worthie of that calling. But, as to any calling on earth, as, to be a King, to be a ſubject, it will not ſtay thee to doe thy exerciſe, but, giues libertie to thee to doe and bleſſes thy doing and ſquares all thy actiones to thee, and makes thee holie. This chriſtian calling neuer hindred a man to do any thing, that was lawfull, but, lowſed his handes to doe all good thinges, and ſanctified all his actiones. Therefore, the Apoſtle 1. Cor. chap. 7 verſe 20 ſayes, Let euerie man, that is called, abyde in that vocation, he is called to. Is he a King? Let him byde ſtill and be a King, and doe all the actions, that concernes a King, chriſtianlie. Is he a ſubject? Let him doe all the actiones pertaining to a ſubject. Whereby he meanes, that, this Chriſtian calling ſtayes no man in his lawfull calling, but, ſanctifies it to him.
He ſayes, we are called to ſanctification, not to vncleanneſſe, Ye ſee the end of this calling is, to be holie and cleane. All graces ſpirituall, and all bleſſinges of God in Ieſus Chriſt, ſerues to this end, to make vsus holie. We (ſayes the Apoſtle) are choſen, that we ſhould be holie. Epheſ 1. 4. The end of our vocation, is cleanneſſe and holineſſe.Holineſſe the end of all ſpiritual graces. Lykewiſe, we are juſtified in the bloud of Ieſus. to this end, that we may be holie, and renewed againe, according to the Image of God, which we loſt in the fall of Adam. And therefore, the end of our clectiona…cere is holineſſe. What meanes this preaching and hearing, but to make thee holy and cleane. Our juſtification, our ſanctification, &c. ſerues all to this end, that we ſhould be renewed againe to holineſſe. So, in one word: The happineſſe of man ſtandes cheeflie in holineſſe, if thou be happie, be cleane and holie; for, we count happineſſe to ſtand in the end. So, the man that is cleane in ſoule and bodie, that is the happie man. And by the contrare, the foull adulterer, an vnhappie bodie: a murtherer, an vnhappie bodie, &c. And where holineſſe is, I cannot ſay, that, there wants a bleſſing. Art thou vnholie in lyfe, and will tell me of election, that thou art choſen to lyfe, before all eternity? I ſee no warrand thou haſt, for it. If thou delyte in wrong doing; I ſee no warrand, to ſay, thou art happie, thou haſt onelyonly the bare name of a Chriſtian. Art thou vnholie? What warrand haſt thou, to ſay, thou art called, thou art juſtified in the bloud of Chriſt? Vocation, Juſtification are to holineſſe. So, lackeſt thou holineſſe? What token haſt thou of thy happineſſe? So, the end of all, of thy election, of thy vocation, of thy juſtification, of thy ſanctification, is holineſſe: and according to this, try thy ſelfe, and judge of the thinges going before: It is a vaine thing to thee, to liue lyke a dog in this world, and then, to boaſt thy ſelfe of thy election, juſtification &c. Now, thou is as far from Heauen, as a dogge, except in one tyme, or, other, thou hauehave a ſenſe of this holine… in thee.
He ſayes not ſimplie, we are called to ſanctification. But he ſayes, God hes called vsus. There is a great motiue to holineſſe: it is God, who called vsus. So, there are two thinges in this verſe, that ſhould moue vsus to holineſſe. The firſt, our calling, which is to holineſſe:God the caller a great motiue to holineſſe. the ſecond, the caller. It is God, that calles vsus. The worthines of ſuch a perſon, as hes called vsus, hes no ſmall weight and moment, to moue vsus. The glorious God calles on vsus, and ſtraynes himſelfe to ſpeake to vsus, with his owne mouth. If any King ſhould call a man to any thing no doubt, the man would thinke himſelfe bound to obey, not onelie for the commoditie, he would get, by obeying that calling; but, alſo, becauſe of the perſonage of him, that hes called him. whom he is bound to obey: So, then, if it be a ſinne, not to obey a glorious perſonage on the earth, when he calles: how great ſinne is it, not to obey the Son of God, when he calles thee to holineſſe? Brethren, thinke of Gods calling and of his perſon, who hath called you, as you wil, this is moſt ſure, When God calles thee to holineſſe, it is impoſſible, but, that calling muſt be effectuall in you, either one way, or, other; and that, in reſpect of the caller. No, that glorious perſon cannot open his mouth in vaine, for, Gods word muſt take effect. No word euer came out of his mouth, but it hes the ful effect. When he cals thee to be holie, thou muſt be holie, and his word muſt mak thee holie: when he cals on thee being dead, to liue again, his word muſt work life in thee and quicken thee: or, elſe, when he cals on thee to be holie, if he make thee not holie by his word, be aſſured, that word ſhall ſlay thee. If thou anſwere him not calling on thee, in holines of life & conuerſation, thou ſhalt periſh in filthines eternalie. And all ye, to whom this word ſounds daylie, calling you to holines: (for, all our preaching what is it, but, to call men from wickednes & vncleannes, to holines? the murtherer, from his murther; the adulterer, from adulterie;) I ſay to thee, if this word calling thee to holines, be not effectuall in thee, and draw thee not out of the vyle ſinne thou lyes in, to holines, certainlie, it ſhall ſlay thee, and bring damnation on thee: all this preaching ſhall bring on thee the heauy judgement and vengeance of God. And yee all, vvho heares … this day, if your conſciences challenges you of anie vice; I call you now by the word of God, from that wickednes: and I pronounce, if ye come not out of this wickednes, in reſpect of this worde, that calles, and God, that is calling on you; his vengeance ſhall ſeaſe vponupon you. And now, it is no time to thee to ly in vncleannes, when the Peſt is at the doore: woe to thee dying therein being in the puddle of vncleannes, but, well is thy ſoule, that turnes to God, howbeit thou die in the peſt of the body.
Now followes another argument, to moue vsus to holines. He who wil not be holie, when God calles on him, diſobeyes not man, but, God. As there are two thinges, to moue vsus to holineſſe, firſt our vocation to holineſſe; ſecoundlie, the caller: ſo, there are two ſinnes, that accompanies the diſobedience of that calling: one ſinne, againſt the holie calling; another ſinne, againſt the holie God the caller.Contēpt of God & the vvord, the greateſt ſinne. There is no ſinne by the ſelfe allone: One ſinne muſt euer hauehave another with it, and committing one ſinne, we ſinne manie waies. Compare theſe two, the ſinne againſt the calling, and the ſinne againſt the caller; by all appearance the ſecound is the greateſt. The greateſt ſinne, that can bee, is, to contemne God. Thou that playeſt the harlote, thy ſinne is double: firſt by thy harlotrie thou ſinneſt againſt thy calling thou was called to: and this is a great ſinne; but the other is greater: Thou contemneſt the voyce of the high Majeſtie of God that called thee. The oppreſſor ſinnes by his oppreſſion, but his ſin is the greater in that he contemnes his caller. And in the latter day ye ſhall finde by experience, the challenge ſhall not be ſo much againſt the adulterer, for his adulterie, as, for that, in ſinning, he contemned the voyce of God calling him from adultery. This ſhall be a chiefe challenge & dirtlay, eſpecially, of chriſtians, who hes heard this word and Goſpell of God, that, they contemnd the majeſtie of God, who called them by this word & Goſpell. And ſurely all theſe particular judgements of God, that falles on men and theſe particular judgements on Scotland, and on Edinburgh this day, either the Peſt or the famine fals not ſomuch for vncleanneſſe and other ſins, as for the contemp of the Goſpel, and God that calles thee by this baſe miniſtrie. And therfore the right cauſe of all theſe judgements, is the contempt of God calling vsus to holineſſe: For we hauehave not onelie ſinned in committing of ſin, but in contemning God calling vsus from ſin, and we hauehave ſpitted, as it wer in his face. Put away the contempt of the word of God, if ye put it away, who wait but but God wil be mercifull? If we contemne ſtill, looke for greater judgement. The contempt of God and of this foode of the ſoule offred by the baſe miniſtrie, hes cauſed this plague of famine and the Peſt fall on this land. The Apoſtle ſayes, In reſiſting, ye reſiſt not men, but God. There is no bleſſing in tyme that God giues but he miniſters it by men He wil not come out of Heauen to ſpeak to thee but he will ſpeak to thee by the miniſtrie of ſelie ſimple men. He tels thee of remiſſion of ſins, of juſtification, of ſanctificatiō: &c. & if thou diſpiſe the miniſtry of baſe men, though thou wer Monarch of all the earth, thou ſhalt neuer get remiſſion of ſinnes, ſanctification nor glorification. Now this is the thing that beguyles the world: When they looke to the vyle miniſtrie of men, they cannot ſee God in it. They looke to the ſelie man; they goe no farther. Who ſpeakes? A ſelie man ſpeakes▪ Who calles me? I heard a ſelie man, and ſo through the man be looks not vp to heauen, to ſe God ſpeaking by, the miniſter. And from this flowes the contempt: and reſiſting man, thou reſiſts God that is the principall worker. The word is then contemned, when the man is contemned in ſpeaking it. Reſiſting man, thou reſiſts God who ſent the man. Can any man reſiſt God, and not be plagued therefore, if there be no repentance? So they who are called to the miniſtrie, let them care for nothing but to ſpeake the word of God, and open their mouth to glorify God: And if he be reſiſted, he is not reſiſted, but God who ſent him, is reſiſted. And at that laſt day it ſhall be ſeene it was not man thou reſiſted, but God. Happie are they therefore who gettes a ſight of this in tyme, and that giues obedience to the worde. Happie is the bodie that receiues this word, as the word of god, and not of man.
Now the laſt argument followes, Who, ſaies he, hes giuen vsus his holy Spirite. Looke now what he hes done: He hes choſen vsus from all eternitie to be holielie and hes giuen vsus his Spirit, and al graces to this end to be holy. When the Lord hes begun to call vsus to holineſſe,Spirite of god d…velling in vsus bindes to holineſſe. if he ſtand there, and doe no more, it will not doe the turne: if he giuegive vsus ouer to our owne nature and free vvill, and take away his Spirit when he hes broght thee on a point of holineſſe and leaue thee there, thou ſhalt neuer enter in Heauen. And therefore when he hes done all theſe thinges to thee, then he will put into thy ſoule and bodie his Spirit of grace to cleanſe the foulneſſe out of thy ſoule and bodie: to bring in holie motions, actions and ſpeeches; So that thou art made now (as Paul ſpeakes 1. Corint. 6. 19.) the Temple of the holie Spirit, and then that ſame glorious perſon the holie Spirit, comming from the Father and the Son, will dwell within thee in ſoule and bodie, as aſſuredlie as we are within this Church preſentlie; and thy ſoule and bodie ſhall be as ſure Temples of this Spirit, as this Church is to our bodies. And is not this a great honour that in ſubſtance this glorious perſon will dwell within vsus? So this learnes vsus, that all is of grace the beginnig of grace, the midſt of grace, the end of grace. Our predeſtination in God, our vocation our juſtification and ſanctification, all in God, our glorification in God. Brethren the higheſt eſtate we can come to in this life is ſanctification. We paſſe from predeſtination to vocation, from vocation to juſtification, from juſtification to ſanctification, we cannot reach higher ſo long as we are heere. We may growe in this eſtate but we cannot come higher. As to glorification, we get it in the lyfe to come when we leaue this life. All our actiones heere are imperſite, and all mingled with the corruption of nature, but heereafter all will be perfited. For when we leaue this lyfe, we goe not backward, Thinke not that bodie that ſleepes in Chriſt, that he goes backward. That body is predeſtinat, called ſanctified heere in ſome meaſure, after this life paſſes a degree vpward, and commes to glorification: for holineſſe in this life, it paſſes vp to glorie: we are holie heere, but glorious in the life to come: We are not called to be glorified in this lyfe, but to be ſanctified: when we end our life in Ieſus Chriſt we paſſe vp to a wonderfull glorie. Now how comes this glorie? Comes it on any thing we hauehave done heere in earth? Comes it of our workes or merites? No, as holineſſe in this life comes of the free merciemercy of God in Chriſt; ſo the crowne of glorie in that life onelie comes of the merciemercy of God in Chriſt. We ſhall be glorified in Heauen, but hovv? Through the grace of God that he will giuegive vsus in Chriſt. And as the crowne of glorie ſhall be giuen vsus of free grace, ſo the ſtanding in that eſtate of glory ſhall indure for euer of grace. So all comes of grace. Perſeuerance of holineſſe in this lyfe, is onelyonly by the grace of God. All perſeuerance in glorie in the life to come of grace and merciemercy: nothing in earth nothing in Heauen, but free grace in mercy. Wherefore is this the Lord will hauehave nothing in Heauen nor earth, but merciemercy? To this end, that all the glorie of our ſaluation may be giuen to him: and he that glories in it ſhould glorifie him. Grace, free merciemercy, onelyonly in him. And let this be our ſong on earth, vvhen vve ſpeake of the grace of God on earth Glorie to God, merciemercy to vsus onelie in God The Lord giuegive vsus grace that we may giuegive al and the onelyonly praiſe of merciemercy and of glorie in this life, and in the life to come. To this God with the Son and the holy Spirite, be immortall praiſe and glorie foreuer.
AMEN.