Beware of lustful glances Matth. 5. 28 Of rolling the fancy upon undone objects heart defilement maketh way for corporal lust beginneth in wanton eyes many times and 't is fed by a delicacy and unworthy softness Guard the senses cut off the provisions of the flesh avoid occasions be employed Again if you have stumbled into this deep ditch repent the more speedily the more seriously the case is sad but not altogether desperate we read of a possibility for Publicans and Harlots entring into the Kingdom of God Bewaile your estate as David doth Psal 51. His Adultery lest a stain upon him Except in the matter of Vriah c. Job saith 't is a fire that consumeth to destruction and will roâ—t out all your encrease Job 31. 12 therefore quench it the sooner c. Again from the other sin and going after strange flesh Observe sin is never at a stay first uncleannesse and then given over to uncleannesse and then strange flesh when a stone runneth down hill it stayeth not till it cometh to the bottom a filthy sinner is growing more filthy still untill he hath out grown the heart of a man as the Sodomites did mâ—n with men working that which is unseemly a sin which none but a Divel in the likenesse of a man would commit a sin that hath filthinesse enough in it to defile the tongue that speaketh of it Well then here is a glass wherein to see the wickedness of our natures who would think reason should invent so horrid an Act Rom 1. 27. they had no more original corruption then thou and I have if God remove the bridle whither shall shall we run Let wicked men consider hence how foolishly they promise themselvs immunity from drunkeness adultery or any gross wickednesse Caution any of them against those things no I warrant you say they do you think I am such a wretch is thy servant a dog 2 King 8. 13. From that the vengeance of eternal fire The wicked Sodomites were not onely burnt up by that temporal judgement but cast into Hell which is here called Eternal fire Hell is set forth by two notions a Worm that nevâ—r dyeth and a fire that never goeth out Mark 9. 44. In both which expressions there is an allusion to the Worms that breed in dead bodies and the fire wherewith they were wont to burn their dead in former times And the one implyeth the Worm of Conscience the other the fire of Gods wrath 1. The Worm is bred in the body its selfe and therefore fitly representeth the gnawings of Conscience the Worm of Conscience consisteth in three things there is memoria praeâ—eritorum sensus praestutium metus futurorum First Conscience worketh on what is past the remembrance of their former enjoyments and past pleasures Luk. 16. 25. Son remember that thou in thy life time c. so of time wasted opportunities of grace slighted the folly of their own choice c. all which are sad reflections to them Secondly There is a sense of the present pain here when they were corrected they were senselesse like stocks and stones but then there being nothing to mitigate their grief or beguile the sense of it no carnal pleasures wherein to steep conscience there must needs be sense and feeling joyned with a bitter discontent at their condition Thirdly For the future their condition is hopeless despair is one ingredient into their torment Heb 10 27. there remaineth nothing but a fearful looking for the fiery indignation of the Lord. Thus for the Worm 2. The next notion is that of the Text fire or the wrath of God transacted upon them In the sufferings of the damned God hath an immediate hand Hâ—b 10. 33. no creature is strong enough to convey all his wrath in being this wrath the capacity of the creature is enlarged to the uttermost and in their punishment God sets himselfe a work to shew the glory of his strength Rom. 9. 22. he with-holdeth the Creature with one hand and punisheth it with the other If his anger be but kindled a little and a spark of it fly into the conscience the poor Creature is at his wits end but how dreadful will their portion be against whom he stirreth up all his wrath the humane nature of the Lord Christ in a just abhorrency recoyled when he was to taste of this cup we that cannot endure the gripes of the Chollick the torment of the Stone the pain of the Rack how shall we dwell with devouring burnings and all this is for ever As our Obligations to God are infinite and as we turn back upon eternal happinesse offered in the Gospel used as the Majesty offended by sin is infinite so that we cannot restore the honour to God which we have taken away Therefore by just reason is our punishment eternal In the other World men are in their final estate the fuel continueth for ever the Creature is not abolished and the fire continueth for ever the breath of the living Lord still keepeth the flame burning We think a Prayer long a Sermon long what will Hell be In the night if we cannot sleep we count the hours and every minute seemes tedious Oh what will they do that are tormented night and day for ever and ever Rev. 20. 10 Now this is the portion of all that forget God Oh who would run this hazard for a little temporal satisfaction the scourges of conscience that we meet with here are too great price for the short pleasures of a bruitish lust much more the Worm that never dyeth the Fire that shall never be quenched There is one note more and that is from that clause are set forth for an example Observe thence That Sodoms destruction is the worlds great example Both Peter and Jude shew that this was the end of Gods judgements upon Sodom that they might be an example to all that live ungodly You will say what have we to do with Sodom their sinnes being so unnatural their judgements so unusuall 1. As to their sins I enquire are there none of Sodoms sins amongst us If not going after strange flesh yet fornication if not fornication yet pride and idlenesse and fulness of bread I say again though our sins be not so great in themselves yet by necessary circumstance and aggravation they may be greater as impenitency unbelief abuse and neglect of the Gospel despising the offers of grace the grossest sins against the Law are not so great as sins against the Gospel Matth. 11. 24. It shall be more tolerable for Sodom c. We sin against more light more love c. 2. As to the judgements though God doth now adays smite a Countrey with judgments immediately from Heaven or make it utterly unuseful as he did Sodom yet his dispeasure is no less against sin and if not the same a like judgement one very grievous may come upon us This being premised let us come to open this example in
in any onely permitteth it and endureth it and serveth his righteous ends of it Rom. 9. 24. He endureth with much long suffering the vessels of wrath fitted for destruction he preprreth the vessels of mercy as the Apostle there expresseth but endureth the vessels of wrath while they fit themselves for ruine 4. Sin is the cause of punishment though Gods will is the cause why they are passed by they are not punished because not elected but because not obedient Wherefore doth a living man complain but for his sins Lam. 3. 39. t is here as it was in that case David gave order to Solomon that Joab and Shimeâ— should not dye in peace 1 King 2. Yet Davids order was no cause of Joabs death but his own treason nor of Shimeis death but his own flight God never damneth the creature or decreeth to damn it without respect of sin Gods Will is the cause of Preterition his Justice is the cause of Predamnation for damnation is an act of punitive Justice God is so just that he doth not condemn any but for sin so gracious that he doth not condemn every man that doth sin 5. The formal and proper end of God in Reprobation is not the eternal destruction of the creature but the discovery of his own Justice or glory promoted or shining forth in and by that destruction in Election God desireth and effecteth the salvation of a sinner in a subordination to his own glory but in Preterition God endureth a sinner with much long suffering till by his own destruction he bringeth to him the glory of his justice Ezek 23. 11. As I live saith the Lord I desire not the death of a sinner So Ezek. 18. 23. Have I any pleasure at all that the wicked should dye the meaning is God doth not will these things with such a will as is terminated in the destruction of the creature but onely ordereth them in a subornination to his own glory or in plainer terms God delighteth not in the destruction of a sinner as 't is the destruction of the creature but as it is the execution of Justice in the execution of a malefactor there is a difference between punishment and destruction his punishment is of the Judge his destruction is of himself so in this case Thy destruction is of thy self O Israel Hos 13. 9. 2. Concerning the second Objection whether it doth not infringe our comfort and discourage men from looking after their Salvation If I am elected I shall be saved if I am not Elected I shall be damned thus many men plead say they and how will you stir up the negligent and incourage the distressed supposing that doctrine which you have layd down I Answer this scruple is but affected not offered and therefore should be chidden and not Answered a questioning Gods secret will when we know his revealed Gods secret will hath relation to his own actions his revealed will to ours we must not look to Gods Will in the depths of his Counsel but his precepts not what God will do himself but what he will have us do God saith Beleeve in Christ and thou shalt be saved that 's our rule a Physitian offereth cure to all that will come 't were a madness to dispute away the opportunity and say I do not know whether he intendeth it to me if men were ready to perish in the deep waters and a Boat should be offered to carry to land as many as would come in it to be making scruples when we are ready to be drowned whether this help be intended to us yea or no were a very fond thing in such cases we would not wrangle but thankful take hold of what is offered 2. This Doctrine can be no ground of despair to any because reprobation is a sealed book no man for the present can know his reprobation nor is to beleeve himself to be a Reprobate but is called upon to use the means that he may be saved he is no Reprobate that falleth into sin but he that persevereth in sin unto the end therefore it is no good conclusion I am a sinner therefore I am a Reprobate 't is midnight therefore 't wil never be day this is a Book sealed with seven seals none but the Lamb can open it 3. The opposite opinion is encumbred with more difficulties and scruples what comfort can a man have in Vniversal Redemption a man cannot have solid comfort in that which is common to good and bad to those that shall be damned and those which shall be saved all comfort ariseth from a practical syllogism now make the practical syllogism according to the principles of Vniversal grace Christ dyed for all men I am a man therefore for me where humanity or being a man is made the ground of claim and interest and then unless with Puccius and Huberus we hold universal salvation as well as universal redemption the argument wil yield no comfort how can I according to that opinion comfort my self in the death of Christ when men maybe damned that have no interest in it 4. As to the other part of this Objection concerning the profit of this Doctrine and whether it doth not take off men from industry so some have thought But I Answer no For 1. God hath enjoyned the end and the means together Except ye abide in the Ship ye cannot be saved saith Paul to them that sayled with him a Decree was past for their safety that not a man of them should perish yet they must abide in the Ship God doth infallibly stir up the Elect to the use of means as well as bring to such an end 2. The right use of the Doctrine of reprobation is to put us upon examination or diligence upon examination whether we beleeve in Christ or have truly repented that we may make our calling and election pure 2 Pet. 1. 10. For by this means is the sealed Fountain broken open Or upon diligence in case you finde no fruits of Elective love pray read hear meditate wait work out your salvation c. 3. The Doctrine of Election is of great use in the spiritual life without it we cannot understand the freeness of Gods love which is the great means to quicken us to praise God and to beget love to God again for as fire kindleth fire so doth love beget love 't is Gods glory to be served out of love and free consent the devil ruleth his slaves by a servile awe well then if love set love a worke and the best sight of Gods love be in Gods Decree let them say if they dare that the Doctrine of Gods Decree is an unprofitable Doctrine again nothing taketh off carnal confidence and glorying in our selves more then Gods choise according to his own pleasure nothing is a greater support in afflictions especially in distresses of conscience In short nothing is such a firm bond of love between beleevers then the consideration that they are all predestinated from all
other is an encreasing darknesse from twy-light to star-light from star-light to thick darknesse they quench the light of nature chuse worldly happinesse grow regardlesse of eternity are hardened in their way and at length given up to everlasting horror and confusion of faces to whom the mist of darknesse is reserved for ever 2 Pet. 2. 18. Mists of error are justly punished with mists of darknesse The men there spoken of were clouds and mists in the Church and therefore the mists of eternal darknesse are kept for them as a fit and proper portion 6. The danger of refusing and abusing light Those that were Angels of light are now held in the chains of darknesse see it every where made good the blackest evening hath been sent usually after a glorious day those that once enjoyed Noahs preaching were afterward the spirits in prison 1 Pet. 3. 18 19. He that had not a Wedding Garment on for the feast was cast into utter darknesse Matt. 22. 13. Abuse of light and meanes and priviledges will surely make our condition gloomy and uncomfortable 7. When we are cast out from God nothing but darkness ensueth utter darknesse and weeping and gnashing of teeth 'T is our utmost happinesse to enjoy God and 't is our utmost misery to want him the Divels know it and we shall one day know it pray for the light of Gods countenance more then for Corn and Wine and Oyl Psal 4. 6. One glimpse of the favour of God would turn Hell into Heaven and give us such a strong and sweet joy as would swallow up all kinde of sorrows 't is the absence of the Sun maketh night certainly they have hard hearts that do not mourn when they have lost the sight of God When the Bridegroom is gone then shall they mourn Mat. 9. 15. Alas how the drooping hearts and withered face of Nature seem to mourn for the absence of the Sun and how are all things cleared and revived at Spring again and shal not we mourn for God the Sun of the intellectual world Pharaoh was most affrighted with the Plague of Darkness Exod. 10. 4. Yea the Divels themselves are sensible of the losse of the light of Gods countenance when God shuteth up himself in a cloud let our bowels be troubled for him Lam. 3. 44. 8. The World in comparison of Heaven is but a dark place 'T is the place where the Divels are cast and they are held under darknesse 'T is an obscure corner of the Creation a place fit for our tryal but not for our reward in a spiritual consideration 't is but a great and vast dungeon where we cannot have so dear sight of God as elsewhere 'T is Sathans walk a place of danger and defilement 't is much if we can keep our selves unspotted in such a nasty hole James 1. 27. 2 Pet. 2. 18. The inheritance which is given to the Saints is given to them in light let us look for that and long for that and God dwelleth in light 1 Tim. 6. 16 he dwelleth there where he discovereth most of his glory and that 's in heaven We have done with the present punishment of the Angels we come now to that which is future implyed in those words unto the judgement of the great day by judgment is meant the sentence of condemnation which shall passe upon them before the eyes of the whole world and then the consequents which are eternal misery and torment Observ That at the day â—f judgement the punishment of the Divels will be greater then now it is The Divels punishment is for the present great as you have heard but they are in expectation of greater Mat. 8. 31. Art thou come to torment us before our time There is a time comming when the wrathâ— of God shall be encreased upon them and this time is the day of judgment the great day of the Lord when they shall be brought forth before the Tribunal of Christ and his Saints the good Angels shall come as Christs companions and the evil Angels as his prisoners See Matth. 25. 31. and 2 Thess 1. 7. and 1 Cor. 6 3. This is a day that will work upon their envy thwart their pride to see the glory of Christ and of the good Angels and the Saints after this they shall be adjudged to horrible torments Hell is their Free-hold and Portion prepared for the Divel and his Angels Matth 25 41. The Quality and Nature of their torment we cannot so easily determine nor what that fire that shall burn spirits onely the Scripture sheweth they are cast into the Lake that burneth with Fire and Brimstone where they shall suffer torments without end and without ease When Heavens joyes are full then are Hell torments full also and therefore though for the present they are under Gods wrath yet they do not taste the dregs of it he exerciseth some patience towards them they have an Empire and a Ministry in the world but when all former things are done away and Christs glory is fully shewen to the world then will he take full vengeance of his enemies Well then from hence Learn 1. That the wicked's judgement is not as yet full At the great day then shall it be more encreased upon the Union of Body and Soul they shall drink the dregs of the Cup of Wrath unmixed In this life we are adding sin to sin and in the next God will be adding torment to torment Oh what a sad train of judgements followeth a sinner for the present he hath Hell in his own Conscience they sip of the cup of wrath in the bondage and horrors now upon them and at death these are more revived and made more lively and active but consider after all this there is worse behind torments insufferable presently upon the separation for then they are in prison 1 Pet. 3. 9. detained in a fearful expectation of further judgement Luk. 16. 14. I am horribly tormented in this flame but after this at Christs comming to judgement these torments are encreased and therefore the Apostle speaketh as if he did not take vengeance before 2 Thess 1. 7. He shall come in flaming fire to render vengeance c. Because then 't is fully executed do not adde drunkennesse to thirst lest God adde to your plagues 2. The most miserable Creatures are suffered to enjoy some degree of Gods patience For the present God is patient as to the fallen Angels sure I am to sinning man in the day that thou eatest thereof thou shalt dye the full execution of that sentence is put off to the day of judgement Reprobates are endured with much long-suffering Rom. 9. 22. Intermissions God gives in this life respite to bodies till the last day adore his goodnesse do not abuse it 3. Origens charity was too large who dreamed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming River through which all creatures were to passe and so to be purged and then at length to be saved
7. I will not be so bold with the Schoolmen as to say that the faeculent and drossie parts of this fire are reserved for the torment of the wicked in Hell for ever but in the general we may safely say that 't is an instrument of Gods vengeance on them Well now that day which hath such an end and cloze must needs be a great day Sodoms fire was dreadful but nothing to this burning that was of one particular place but this of the whole world that was a preparative warning but this the last expression of his wrath against the ungodly world Many give divers witty reasons for this burning a taste may not be unwelcom under the Law the vessel that held the sin-offering was to be purged with fire so the world where sin hath been committed The object of our Adulteries is burnt and defaced that we may know the anger of the Lords jealousie the old world was destroyed by Water propter ardorem libidimis because of the heat of lust and the present world burnt with fire propter temporem charitatis because of the coldness of love in the latter dayes But of such kinde of allusions more then enough You see then by all this that the day of judgement is a great day let us now apply it If it be a great day let us regard it more seriously for all things should be regarded according to their weight This is the greatest day that ever we shall see and therefore we shall be more affected with this day then with any thing else we have slight thoughts of things to come and therefore they do not work with us can we expect such a day and not spend a thought upon it Oh Christians look for it more long for it more provide for it more 1. Look for it Phil. 3. 21. Titus 2. 13. Every time you look up to the clouds remember you have a Saviour that in time will come from thence and call the world to an account faith should alwayes stand ready to meet him as if he were upon his way as Rebecca spied Isaac afar off so doth faith which is the evidence of things not seen Look within the curtain of the Heavens and spy out Christ as preparing for his comming If he tarrieth longer then we expect he is not stack 2 Pet. 3. 9. But we are hasty he wants no affection to us his delights were with the sons of men before they were created Prov. 8. 31. And certainly now he is so deeply interested in uâ— as having bought us with his blood he desireth to enjoy what he hath purchased 't is not want of love keepeth â—im away nor want of truth God is punctual in his promises even to a day Exod. 12. 41. even the selse same day c. If all things were ready he would come presently therefore wait and look still they were not deceived that expected his first comming in the flesh 't was said a Virgin shall conceive was it not done that God would bring his Son out of Egypt was it not done that he should ride to Jerusalem upon the foal of an Asse and was it not done Surely the God that hath been faithful all along hitherto will not fail at last 2. Long for it The faithful love his appearing 2 Tim. 4. 8. This is the great day which they long to see that they may meet with their beloved and see him in all his Glory and Royalty They have heard much of Christ and tasted much of Christ and they love him much but yet they have not seen him they know him by hearsay and by spiritual experience but never saw his person whom having not seen you love c. They have seen his picture crucified before your eyes Gal. 3. 1. beholding at in a glass the glory of the Lord 2 Cor. 3. 18. therefore they cannot be satisfied till this day cometh abouâ— Oh when shall it once be the spirit in the Bride saith come Rev. 22 17. Nature saith not come but tarry still if it might go by voices whether Christ should come yea or no carnal man would never give their voice this way The language of corrupt Nature is depart Job 22. 14. Carnal Men are of the Divels mind art thou come to torment us before our time Matth. 8. they cannot endure to hear of it but come Oh come saith Grace this day we have cause to long for not only upon Christs account but our own 't is the day of our perfection as well as Christs royalty now every thing tendeth to its perfect state so doth a Christian then there is perfect holiness and perfect freedom we never find Christ a Saviour to the uttermost till then to the glorified spirits he is but a Saviour in part some fruit of sin is continued upon the body but then body and soul are united and perfectly glorified to enjoy God in Heaven Christ then cometh to make an end of what he had begun he first came to redeem our souls and then our bodies from corruption the body is a captive in the grave when the soul is set at liberty 't is held under the power of death till that day the Butler was not afraid to go before Pharaoh because Joseph told him he should be set at liberty lift up your heads 't is a day of redemption Luk. 17. 28. Christ cometh to loosen the bands and shackles of death to think and speak of that day with horror doth ill become him that looketh for such great priviledges 3. Provide for that day 'T is called the great and noteable day of the Lord Acts 2. 20. it should be the whole employment of our lives to prepare for it but how shall we provide for that day I answer by making peace with God in and by Jesus Christ When Jacob heard that Esau was comming with a great power and force he sendeth to make peace with him we hear of a great day comming when the Lord shall descend from Heaven with a shout and all his holy Angels with him 1. Let us compromise all differences between us and him we are advised so to do Luke 14. 32. While he is yet a great way off he sendeth an Embassage and desireâ—h conditions of peace We need not send to the Lord God maketh the offer to us let us lay down the weapons of our defiance and accept of the terms proposed 2. If you would provide for this day clear up your union with Jesus Christ he is the Judge and there is no condemnation to them that are in Christ Rom. 8. 1. Will the head contemn his own members If we abide in him we shall be able to look him in the face we shall have boldness in that day 1 Joh. 2. 28 then though it be a great day it will not be a terrible day to us 3. Frequent Communion with him at the Throne of Grace When familiar friends meet together after long absence what a sweet interview is
threatning and fenced the forbidden fruit with a curse Gen. 2. 17. if a boistrous lust bear down all milder motives 't is good to scare the soul with threatnings of the Law fear is good but the servility or slavishness of it is sinful fear it self or a tender sense of Gods wrath and displeasure against sin is so far from being a sin that it is a grace rightly conversant with its object Gods wrath and vindicative justice is the proper object of fear and so it must be looked upon by the converted and unconverted 1. For the unconverted 't is the great fault and security that they do not consider what a dreadful thing it is to lye under the wrath and displeasure of God Psal 90. 11. there is but a step between them and Hell and they mind it not tell them of their danger and they scorn it 2. The converted are to fear Gods wrath Mat. 10. 28. 't is a duty Christ injoyneth to his own Disciples the words do not only contain a description of the person who ought to be feared but of the ground and reason why he ought to be feared Fear him who is able to cast body and soul into hell fire is as much as because he is able to cast body and soul into hell fire as appeareth by the Antithesis Fear not them that kill the body that is because they are able to kill the body see also Heb. 12 28 29. Though we are to fear Hell as an evil likely to fall upon us when we are assured from Gods favour yet we must fear it as an evil which God hath power to inflict and will certainly upon those that disobey him we are to fear it so as to eschew it with a fear of flight and aversation not with a perplexing and doubting fear Well then so far 't is good but now the servility that is sinful the servility is seen partly in the disâ—ingenuity of it when our own smart and torture is more feared then the displeasing of God as a slave careth not how his masters goods go to wrack so he may avoid stripes Partly because 't is accompanied with an enmity against God slavish fear hateth God for his holiness and feareth him for his wrath they wish his destruction that there were no God Partly because it causeth but an incompleat reformation it makes a man fotbear sin but not hate sin a wolf may be scared from the prey that yet keepeth his preying and devouring nature Partly because there is torment and pâ—rplexity in it 1 John 4. 18. a tendâ—r conscience is a blessing but a stormy conscience is a judgment slaves are exercised with the torture and rack of perplexing fears Again from that pulling them out of the fire A poor guilty secure sinner is like a drunken man that is fallen into the fire he is so in three respects 1. In point of security a drunkard is ready to be burned but he feeleth it not so they are upon the brink of hell but are not sensible of it Eph. 4. 19. past seeling 2. In point of danger sinners are often compared to a brand in the burning Zech. 3. 2. Amos 4. 11. they are already under the wrath of God as a beleever hath eternal life whilst he is here in the world they are in the suburbs of hell the fire is already kindled 3. In point of impotency and inability to help themselves a sottish drunkard that is ouer-poysed by his own excess lyeth where he falleth and except some friendly hand lift him up there he perish and just so 't is with sinners they are pleased with their condition and if they be not soundly rowsed up and awakened they lye and dye and fry in their sins Oh then pluck them out of the fire warn them to flee from wrath to come Mat. 3. 7. Minister art thou sensible of the danger of souls are thy words as burning coals do they fret through the heart of a sinner Christian art thou sensible of the danger of thy carnal neighbours they are burning in their beds and thou wilt not cry fire fire they are besotted with lust and error and wilt thou let them alone Oh unkind The next Point is from the last clause hating the garment spotted by the flesh Some sinners are so unclean that we cannot keep company with them without defilement see 1 Cor. 5. 9 10 11. so 2 Thes 3. 14. 2 Tim. 3. 5. From such turn away now the reason is partly for our own caution evils made familiar by a customary converse seem less odious Partly to vindicate the honour of Christ and the soscieties of his people the blemishes of their miscarriages redounds to the whole Church Heb. 12. 15. till they be disclaimed Partly to punish the offenders that it may be a means to reduce them 2 Thes 3. 14. 't is a sad thing to live an outcast from Gods people let obstinate and scandalous sinners think of it and let others learn to bear reverence to Church-censures Verse 94. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy THe Apostle having perswaded them to duty now commendeth them to the divine grace as 't is usual with the Apostles to shut up their Exhortations with prayer to intimate that the fruit of all must be expected from God without whose blessing Exhortations or Endeavours would be nothing To him that is able to keep you it may be referred either to God or to Christ as Mediatour from falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from total Apostacy God is able to keep us altogether from sin if we speak of his absolute power but he speaketh here of such a power as is ingaged by promise and office Christ who is the Guardian of beleevers hath received a charge concerning them and is to preserve them from total destruction And to present you faultless This Clause sheweth more clearly that Christ is intended in these expressions for 't is his office to keep the Church till it be presented to the Father and at length will present them faultless 't is Eph. 5. 27. Without spot and blemish before the presence of his glory that is at his glorious appearance Col. 3. 4. when he shall come to judge the world with exceeding joy is meant rather passively on our part then on Christs though it will be a sweet interview between Christ and Beleevers and he will rejoyce to see us as we to see him The Observations are these 1. All means without the Lords grace will not keep us from falling The Apostle requireth duty of the faithful but asketh grace of God he had before said keep your selves in the love of God and now to him that is able to keep from falling c. we fall not because God doth not let go his hold our necessities and difficulties are so great that nothing less then a divine power