And custome without truth is at the best but the antiquity of error The old path and the good way are put for the same Jerem. 6.16 If the removall of the ancient bounds and landmarks which our fathers have set be a sin so frequently prohibited how heinous is the violation of the ancient boundary of holinesse which at the first was fixed by God himself 3. The depravation of nature Observ 3. introduceth all disorder in practice When these angels had left their originall purity they soon forsake their originall employment and Mat. 7.18 the divel abiding not in the truth becomes a murderer All the irregularities of life are but derivations from unholy principles The corrupt tree yeelds not good fruit Luk. 6.45 Out of the evill treasure of the heart are evill things brought forth The wheels of the Clock going wrong needs must the hand do so the Translation will be according to the Original We see at what door to lay all the prodigious impieties in the world which are but the deformed issues of corrupted nature How foolishly are men angry with themselves for outward and visible transgressions in their lives when they tamely and quietly endure an unchanged nature like men who dung and water the roots of their trees and yet are angry for their bearing of fruit How preposterous and how plainly begun at the wrong end are those endeavours of reformation which are accompanyed with the hatred of renovation If the tree be bitter and corrupt all the influences and showrs of heaven cannot make the fruit good When these angels had lost the integrity of nature even heaven it self did not help them to it How miserable lastly is he who hath no better fountain than corrupted nature for the issuing forth of all his services Even the best performances of an unrenewed person cannot be good coming not from a pure heart Phil. 1.11 Eph 2.10 a good conscience and faith unfained they are but dead carcasses embalmed and at the best but hedg-fruit sowre and unsavoury till they who bear them are ingrafted into Christ and partake of his life 4. Corrupt nature cares not for the joyes Observ 4. joyned with the holinesse of heaven As soon as these angels had left their first estate of integrity they forsook even that holy though most happy habitation Heaven it selfe was no heaven to them when they became unholy A sinner may not unfitly be compared to a common beggar who had rather live poorly and idly than plentifully in honest imployment How great is the antipathy of corrupt nature to heavenly performances when they will not down though never so sweetened The enmity of sin against God and holinesse is not to be reconcil'd How little are we to wonder that heaven is a place only for the pure in heart and that Christ at the last day will say to the workers of iniquity Mat. 7.23 Job 22.17 Depart from me since they not only in this life say to God Depart from us Job 21.14 but should they be admitted into that habitation of blisse with unholy hearts they would be unwilling there to continue with him Let it be our care to be made meet for the inheritance of the Saints in light if we expect to have nay to love the joyes thereof 5. Observ 5. How irrationall is every sinner There 's no person in love with any sin but is indeed out of love with his owne happinesse These angels for a meer supposed imaginary happinesse of their own contriving part with the reall blessednesse of enjoying the satisfying presence of the blessed God None can become a divell till first he become a beast A sinner can with no better plea of reason yeeld to any tentation of sin Jud. 16.6 then could Samson to that motion of Delilah Tel me where thy great strength lieth and wherewith thou mightest be bound to afflict thee Wicked men are rightly call'd unreasonable 2. Thes 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 10. Psal 49. ult or absur'd such whom no reason will satisfie and brute beasts led with humour and sense against all reason Who that had not laid aside even reason would lose his soul for a trifle a shadow and die as Jonathan said for tasting of a little hony He who accounts it unreasonable to part with the poorest worldly commodity without a valuable consideration much more to exchange a conveyance of a thousand pound per annum for a painted paper is yet much more absur'd in sinning against any command of God which is back'd with the very height of reason both in respect of our duty to the Commander and benefit by the command 6. It s a sin for any even the highest Observat 6. to exempt himselfe from service Angels have their tasks set them by God which they must not leave There 's no creature but hath an allotment of duty Though we cannot be profitable yet must we not be idle God allowes the napkin to none upon whom he hath bestowed a talent nor hath he planted any to cumber the ground and only to be burdens to the earth If wee are all of him we must be all for him It s not consistent with the soveraignty of this great King to suffer any subject within his dominions who will be absolute and not yeeld him his homage nor to his wisdome to make any thing which he intends not to use The first who adventur'd to cease from working was a divel and they who follow him in that sin shall partake with him in the sutable punishments of chains and darknesse It s a singular mercy to have opportunities of service abilities for it and delight in it at the same time It s the priviledg of the glorious angels to be confirmed in their work as well as in their happinesse God never is so angry with any as those whom he turns out of his service 7. The glorifyed are in heaven as in an habitation Observ 7. Luk. 16.9 Joh. 14.2 2 Cor. 5.1 Heb. 11.10 16 Heb. 13.14 Heb. 4.9 Omnis homo est advena nascendo incola vivendo quia compellitur migrare moriendo Aug. in q. 91. sup Lev. Heaven is in Scripture often set out by expressions importing it to be a place of stability setlement and abode as Everlasting habitations a Fathers house Mansions a building of God an House not made with hands eternall in the heavens A city a city which hath foundations a continuing city a Rest How sutable are fixed and immovable affections to this permanent and stedfast happinesse everything on this side Heaven is transitory The fashion of this world passeth away here we have no continuing city Our bodies are tabernacles and cottages of clay which shortly shall bee blown down by the wind of death * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus l. 1. ep 65. yea their falling begins with their very building and this whole world is an habitation which ere long will be
that his commands are profitable to both 3. Sins of unchastity are peculiarly defiling Besides that spirituall uncleannesse wherewith every sin defiles carnall chastity defiles with that which is bodily All sin in generall is called uncleannesse but fornication is the sin which is singled out particularly to be branded with that name Some think that Adulterers are especially compared to Dogs unclean creatures The hire of a whore and the price of a dog are put together and both forbidden to be brought into the house of the Lord Deuter. 23.18 And when Abner was by Ishbosheth reproved for defiling Rizpah he answers Am I a dog Weems on the seventh Commandment The childe begotten in adultery is Deut. 23.2 called Mamzer which some learned men derive from two words signifying another mans spot or defilement how foolish are they who desire to have their dead bodies imbalmed and their living bodies defiled There 's a peculiar opposition between fornication and sanctification 1 Thes 4.3 This is the will of God even your sanctification that ye should abstain from fornication The Saints of God should have a peculiar abhorrence of this sin fornication and uncleanness c. let it not be once named among you as becometh Saints Eph. 5.3 they should cleanse themselves from all filthiness of flesh and Spirit 2 Cor. 7.1 A man who is of a cleanly disposition loves to wear clean garments The body is the garment of the soule and a clean heart will preserve a pure body Remember Christians by what hand your bodies were made by what guest they are inhabited to what head they are united by what price they are purchased in what laver they have been washed and to whose eye they shall hereafter be presented Consider lastly whether Delilah's lap be a fit place for those who expect a room in Abrahams bosome 3. Observ 3. The love of lust makes men erroneous and seducers They who make no conscience of ordering their conversation will soon be hereticall These Seducers who oppos'd the Faith were unclean and Flesh-defilers The fool said in his heart that there was no God Psal 14.1 and the true ground thereof immediately follows they are corrupt and have done abominable works They who put away a good conscience concerning faith will soon make shipwrack 1 Tim. 1.19 The lust of ambition and desire to be teachers of the Law makes men turn aside to vain jangling 1 Tim. 1.7 Diotrephes his love of preheminence puts him upon opposing the truth 3 Joh. ver 10. The lust of covetousness did the like They who supposed that gain was godliness quickly grew destitute of the truth 1 Tim. 6.5 while some covered money they erred from the faith Mich. 3 5. 1 Tim. 6.10 They who subverted whole houses and taught things which they ought not did it for filthy lucres sake Tit. 1.11 The blinde Watchmen and the Shepherds which understood not were such as could never have enough and lookt every one for his gain and they were dumb because greedy dogs Esa 56.10 11. The lust of voluptuousness produced the same effect they who caused divisions contrary to the Doctrine which the Romans had learned were such as served their own belly Rom. 16.17 They who lead captive silly women laden with divers lusts resisted the truth were men of corrupt minds and reprobate concerning the faith 2 Tim. 3. Wine and strong drink made the Prophets erre and go out of the way The Hereticks of old the Gnosticks Basilidians Epiph. adv haer c. 24 25 26. Aug. de haer c. 5 6. Perit judicium cum res transit in affectum Nicolaitans c. were so infamous for carnall uncleanness as Epiphanius Augustine and others report that a modest ear would even suffer by the relation thereof Nor have the Papists and Anabaptists of late come far short of them The lusts make the affections to be judges and where affection swayes judgement decayes Hence Alphonsus advised that affections should be left at the threshold when any went to Councell We are prone to believe that to be right and lawful which we would have to be so Lusts oppose all entrance of light which opposeth them Repentance alone makes men acknowledge the truth 2 Tim. 2.25 How can yee believe saith Christ who receive honour one from another Sensuall men taught that the Resurrection was past 2 Tim. 2.18 because it troubled them to think of it The consideration of a Resurrection an Hell an Heaven disturbs them and therefore they deny these If the light be too much in mens eyes they will either shut their eyes or draw the curtains Lusts will pervert the light which is brought in making men instead of bringing their crooked lives to the strait rule to bring the strait rule to their crooked lives and in stead of bringing their hearts to the Scripture to bring the Scripture to their hearts Hence it is that wicked men study the Scripture for distinctions to maintain their lusts and truly a carnall will is often helpt by the Devill to a carnall wit Lastly God in judgement gives up such who will not see to an inability and utter impotency to discern what they ought and to a reprobate minde they who will not be Scholars of Truth are by God justly delivered up to be Masters of Error And because men will not indure sound Doctrine God suffers them to heap unto themselves teachers after their own lusts to turn away their ears from the truth and to be turned unto fables because that when the very Heathen extinstuish'd the light of Nature and knowing God did not glorifie him as God professing themselves wise they became fools and God gave them up to uncleanness and vile affections much more may God send those who live under the Gospell and receive not the love of the truth strong delusions that they should believe lies 2 Thes 2.10 11. Wonder not therefore at that apostacy from the truth which abounds in these dayes and the opposing of those old precious Doctrines which heretofore men have imbraced in appearance some unmortified lust or other there was in them some worm or other there was of pride licenciousness c. in these beautifull Apples which made them fall from the tree of truth to the dirt of error in stead therefore of being scandalized at them let us bee carefull of our selves if wee would hold the mystery of faith let us put it into a pure conscience Let us keep no lust in delitiis love we no sin if we would leave no truth Let us love what we know and then we shall know what to love let us sincerely do the will of Christ and then we shall surely know the Doctrine of Christ I understand more than the Antients saith David Psal 119.100 because I keep thy precepts The Lord will teach such his way and guide them in judgment Evill men saith Solomon understand not judgement but they that seek the Lord understand all things Prov.
AN EXPOSITION Of the EPISTLE of St JUDE Together With many large and useful DEDUCTIONS LATELY Delivered in XL LECTURES In Christ-Church LONDON BY WILLIAM JENKYN Minister of the Gospel of JESUS CHRIST The FIRST PART but not printed as it was p … thed 1 TIM 4.1 Now the Spirit speaketh expresly that in the later times some shall depart from the faith TIT. 1.9 Holding fast the faithfull word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. adv Haer. l. 1. Tom. 2. haer 25. p. mihi 92 London Printed by Th. Maxey for SAMUEL GELLIBRAND at the golden BALL in Pauls Church-yard 1653. To the Right Worshipfull and other my Beloved and Christian Friends Inhabitants in the Parish of CHRIST-CHURCH LONDON THE Souls of men may as certainly be destroyed by poysoning as starving If Satan cannot hinder from some kind of tasting and receiving the grace of the Gospel he often perverts it poysonfully by making men to turn it into lasciviousnesse and even by freedome from sin to allow themselves in sinning freely The Seducers crept into the Church in Jude's time under pretence of Christian Liberty introduced unchristian Libertinism No cheaper stuffe then Grace would serve their turns wherewith to cloath lasciviousnesse and no other Patron then the Lord Christ himselfe to protect their impieties Whether they were the Disciples of Simon Magus or Nicolaitans or Gnosticks as Epiphanius thinks I much enquire not sure I am they were of the Synagogue of Satan he was both their Father and Master whom they resembled and whose works they did In this Epistle the Apostle Jude not only with Holy zeal opposeth them himself but sounds a Trumpet for the rousing up the Christians upon whose Quarters these Seducers had fallen to surprise their Treasure the Doctrine of Faith earnestly to contend for the preservation of so precious a Depositum once and once for all delivered to their keeping The Arguments used by the Apostle are Cogent his Directions Prudent and probable it is that his Pains were in some degree Successfull I know no Spiritually skilfull Observer but apprehends too great a Resemblance between the faces of those and our times Sins in our dayes are not only committed under the enjoyment but in pretence by the encouragement of grace men who now dare not sin are by some derided as ignorant of their Christian liberty and evident it is that many live as if being delivered from the fear of their enemies they were delivered from the fear and service of their Deliverer and as if the Blood of the Passeover were not intended by God to be sprinkled upon the door posts to save them but upon the threshould of the door for them to trample upon Beloved friends if God hath appointed that you should resemble these Christians to whom Jude wrote in the danger of your times it s your duty to imbrace the directions delivered to these Christians for your defence from those dangers A gracious heart considers not how bitter but how true not how smart but how seasonable any truth is My aime in the publishing these Lectures is to advance holinesse and so far as I could do it with following the mind of the Apostle to oppose those sins which if people hate not most are like to hurt them most and to advance those duties with which if people be not most in love yet in which they are most defective and thereby most indangered And now again I beseech you that I may testifie my unfayned affection as well by my Epipistle as my Book labour to keep close to God in a loose age spend not your time in complaining of the licentiousnesse of the times in the mean while setting up a toleration in your own Hearts and Lives That private Christian who doth not labour to oppose prophancnesse with a river of tears would never if he could bear it down with a stream of power Lay the foundation of Mortification deep Reserve no lust from the stroke of Jesus Christ Take heed of pleasing your selves in a bare formall profession Labour to be rooted in Christ He who is but a visible Christian may in a short time cease to be so much as visible He who speaks of Christ but notionally may in time be won to speak against him Love not the world Beware of scandals take them not where they are make them not where they are not the common sin of our times to black Religion and then to fear and hate it Despise not the providences of God in the world they are signs of Gods mind though not of his love Delight in the publick Ordinances and highly esteem of faithfull Ministers they and Religion are commonly blasted together Shun Seducers sit down under a Minister as well as under a Preacher He who will hear everyone may at length be brought to hear none and he who will hear him preach who ought not may soon be left to learn that which he ought not Preserve a tender conscience Every step you take fear a snare Read your own hearts in the wickednesse of others Be not slight in Closet-services and oft think of God in your shops for there you think you have least leasure but sure you have most need to do so Let your speech be alway with grace and a word or two of Christ in every company if it may be and yet not out of form but feeling These Lectures here presented might sooner have seen the light had I not lately met with such hinderances sufficiently known as I once expected should have stopp'd them altogether The main of this imployment hath lien upon me since that time which considering my many other Imployments you know hath not been long though otherwise long enough to have performed this work much more exactly I here present you though not with half of the Epistle yet with more then the one half of that which upon the whole I preach'd I have not knowingly left out any passages delivered in the Pulpit The other part I promise in the same Volume with this so soon as God gives strength more leisure if this find acceptance with the Church of God And now Brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Resting Your Servant in the Work of Christ WIL. JENKYN ERRATA PAge 8. line 11. for four read three p. 29. l. 27. for going to him for r. we feel its p. 44. l. 15. for them r. it p. 119. l. 32. for feast r. food p. 121. marg r. differenter p. 123. l. 19 for lover r. love p. 128. l. 5. r. saith the soul p. 152. marg r. beneficentia and under it Nieremb p. 164. l. 9. for may r. might p. 202. marg r. omnes p. 212. l. 8. for explication r. exhortation p. 228. l. 12. r. intrusted p. 234. l. 30. r. invincible p. 266. l. 12. r. opinions marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
conveigh from Christ those supplyes of grace it wants esteeming of Prayer Word Sacraments without Christ but as a vial without a cordiall a plaister without salve a pipe without water This for the explication of the second particular in the second Branch In whom they were preserved In Jesus Christ The Observations follow 1. Every one out of Christ lyes open to all danger Obs 1. his temporall preservation is at best but by common providence but its cursed as well as common 2 Tim. 4.18 he is reserved to the day of wrath not preserved to that everlasting kingdom of which Paul speaks Kept he is but as a prisoner whose provisions do but strengthen him to go to execution he hath no guard from wrath because no shelter from sin Sinner thy security is not from want of danger but discerning and didst thou know it thou wouldst no more rest one hour without labouring for Christ then a man would securely go to bed when his house is on fire about his ears Is' t not a curse for thy soul to be Satans for egress and regress For God to let thee lye as a Common without an hedge to wander as a lamb in a large place without a shepherd without a fold a prey to every beast of prey Thou wilt not let God be a hedg to keep thee from straying and he will not be a hedg to preserve thee from devouring How dreadfull is it to be at the cruell courtesie of every Divel every tentation Thou labourest to keep thy treasure safe nay thou hast a hole to hide thy swine in but thy poor soul hath not where to hide its head What is' t to have the protection of a State for thy goods and body to have the benefit of the Law and to be without the protection of God in Christ and to want the benefit of every promise in the Bible Was it dangerous to be shut out of the Ark when the waters swell'd to be shut out of a City of refuge when the avenger of blood pursued to want blood upon the door-posts when the Angel was destroying and it is not dangerous to be without a Jesus to deliver thee from the wrath to come You that will not be preserved from Satan as a seducer in your life shall not be preserved from him as a destroyer at your death Christ will then be a shelter worth the having get into him while you live The drowned world call'd to Noah too late for admission when the waters were come to the top of the mountains The heavens are black the times gloomy the storms swift and sweeping oh let not thy approaches to thy shelter be delayed Run to thy tower not the paper-tower of thine own merits Lock up thy self in the wounds of Christ there 's nothing else can profit in the day of wrath The storm will go thorow every other refuge 2. Obs 2. Hypocrites will not be stedfast One out of Christ cannot be preserved be persevering They who are not built on the Rock Munimur quatenus unimur cannot stand in the fury of floods Vnion to Christ is the cause of permanency The hope of the hypocrite is as the spiders web nor is his holinesse more permanent 'T is not a union by profession but by reall implantation that makes thee persevere A stake thrust into the ground may easily be pluck'd up 't is the rooted tree that will stand A painted profession will never hold out fire and water never be endur'd by it if the heart be not set aright the spirit will not be stedfast with God Psal 78.8 There are many end in apostacy the reason is they never begun in sincerity How few reall Saints are there in suffering times An unsound body discovers it self in a cold season a rotten apple in a windy day Never think to stand long if thou standest loose from Christ Loose things that lye close upon the land will be parted in the water so will Christ and an Hypocrite in sufferings He that hath no strength from Christ will prove too weak to bear burdens He that beleeves not will never be establish'd A poor humble dependent soul will stand when he fears he shall fall a proud Hypocrite will fall when he thinks he stands 3. Obs 3. In all dangers it s our wisdom to have recourse to Christ and improve our interest in him It s not enough to have unlesse we use Christ and fly to this tower in which we have a propriety that we may obtain preservation It s the grand designe of Satan to encourage a presuming sinner to make use of Christ and to discourage an humble beleever from approaching toward him to suffer the multitudes boldly to throng about Christ but to dismay a poor trembling woman to touch the hem of his garment he emboldening theeves to possesse what is anothers but disheartning owners from using what is theirs he labouring because he cannot destroy a beleevers grace to disturb a beleevers peace But if fear of wrath assault the conscience there 's preservation from that in Christ There 's room enough in his wounds to hold and readinesse enough in his heart to receive all that fly unto him Christ is a shadow against the heats of justice a City of refuge against the pursuits of wrath an Ark against the flood of vengeance a passover in neernesse of destructions He is able to the full to save those that come unto him And if any come unto him he will in no wise cast him out In the solicitations of sin improve the death of Christ beg of him lend thee the quenching power or his blood when lust is kindling In the feeblenesse of thy graces the deadnesse of thy heart the faintness of thy faith the gasping of thy gifts Psal 51. the decayes of fervour beseech him not to take away his Spirit but to strengthen thee in the inward man with supplyes of spiritual life influences of his grace In sufferings from the world go to him for strength that hath overcome the world Joh. 16. uit to make thee finde thy enemies conquered and thy self more then a conquerour that his comforts may be reall and the sufferings from the world but appearing 4. How fearfull should we be of that which weakens our union to Christ Obs 4. There 's nothing but sin that endangers the souls preservation because nothing but that endangers Christs departure and so puts it out of Christs protection Sin obstructs supplyes of strength from Christ and so stops the spouts of mercy Sin cuts off the locks and makes beleevers a prey to Philistims Christ and preservation sin and unsafenesse are undivided couples The faithfull enjoying Christ are quiet and confident in the midst of all their troubles but letting in sin they are fearful and unsafe in the midst of all their pleasures A child at play complains not of the dust in which it rouls and tumbles but if the least dust get
the disturbing of their own unsound the accepting of him that deserves the true peace and the walking in the ways of holinesse But peace from God is never desired for men to continue in a state of warr against God 4. Rom. 5.9 10 Rom. 5.1 Eph. 1.6 Hebr. 2.15 1 Cor. 15.31 Job 15.20 21 Jude 19. Gal. 5.22 Ephes 2.12 Rom. 12.12 The faithfull onely have taken the right course to obtain peace They alone are freed from Gods wrath more dreadful then the roaring of a Lion or the wrath of all the Kings of the world it destroying body and soul in hell they onely have pardon of sin the other like guilty malefactors are in an hourly expectation of the worst of deaths through the fear whereof they dye before they dye The faithfull onely have Christ who is our peace and the Prince of Peace the Spirit of God of which peace is a fruit and effect they alone rejoyce in hope and live in expectation of a crown incorruptible an everlasting kingdom others live a hopelesse heartlesse life 2. The part of these parties in which this peace resides is the heart and conscience Col. 3.15 The peace of God rules in the heart Joh. 16.22 Your heart shall rejoyce and Psal 4.7 Thou hast put gladnesse into my heart and Phil. 4.7 The peace of God shall preserve your heart in which respect 1. T is a sustaining strengthening reviving peace so long as the heart is kept safe a man fals not faints not when the heart is relieved with a Cordiall a fainting man revives Now the peace of God keeps up the heart it brings aid and relief to it in all dangers when sin and Satan temptation and persecution lay siege to it It brings strong consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4.7 Act. 16.25 Act. 21.13 2 Cor. 1.3 4 Rom. 5.3.5 Heb. 10.34 Heb. 6.18 It s a Banner over us in warre a Cordiall an Antidote against all Poyson It makes Paul and Silas sing in Prison Paul to be ready to dye for the name of the Lord Jesus the faithfull to be comforted in all tribulation and consolation to abound as sufferings abound it making the faithfull in a cold winter of persecution to be warmest within making a Martyr to go as merily to a Stake as another to a Feast 2. The seat of this peace the heart notes as our sustentation by it so the soundnesse truth and reality of it 't is not in cortice but in corde in the heart not in the habit in the conscience not in the looks It 's in the breast not in the brow not suffering a man to be like some Prisons beautifull without but full of horror blacknesse chaines and dungeons within It 's a Peace not residing in the hall of the senses but in the closet of the heart A Saints peace is a silent calmnesse an unseen quietnesse meat of which those without know not like the windows of Salomons temple narrow without Pro. 14.10 broad within the worst the unbeautifull the black-side of his cloud is seen when the bright is hidden 3. The seat of this Peace the heart implyes it's seriousnes weightinesse Tu illum judicas gaudere qui ridet animus debet esse alacer Res severa est verum gaudiam caeterae hilaritates leves sunt frontem remittunt pectus non implent Sen. Ep. 23. Ego neminem posse scire arbitror quid sit nisi acceperit Bern in Cant. Melius impressum quam expressum innotescit In his non capt intelligentia nisi quantum attingit experientia Id. ibid. greatnesse that the ground of it is not slight and toyish but some great matter not lightly pleasing the fancy and superficially bedewing the senses but like a ground-showr soaking even to the heart-root The peace of a Saint is not like the mirth of a Child caused more by a gay or a toy then by a conveyance of a thousand pounds by the year or like our laughter which is more at a jest than at the finding of a bag of gold of ten thousand pounds No his peace is not idle frothy and ludicrous meriment but deep and affecting the heart with apprehensivenesse of an interest in the great things of eternity a peace that passeth understanding Light either griefs or contentments are easily exprest not so those which are deep and weighty these are joyes unspeakeable and glorious superabundant 1 Pet. 1.8 2 Cor. 7.4 4. The seat notes the safety of this peace the heart is too deep for a man to reach a Saints peace is laid up in a Cabinet that man cannot open Joh. 16.22 men may break into his house but not into his heart Your joy saith Christ no man taketh from you The power of adversaries is but skin-deep There is a three-fold impotency of man in reference to a Christians peace 1 Man cannot give this peace 2 He cannot hinder it from entring 3. He cannot remove it or hinder it from abiding It continues like a Fountaine in the hottest Summer and is warmest in the coldest Winter of affliction like a Candle which is not overwhelmed or quenched in the dismall darknesse of the night but is made thereby to give the cleerer light David in greatest straits comforted himselfe in God 1 Jam. 1 2. 2 Cor. 7.4 Rom. 5.3 1 Thes 5.16 2 Cor. 14.5 Phil. 4.4 Heb. 12.11 the faithfull glory in tribulation they are commanded to rejoyce evermore as the sufferings of Christ abound in them so their consolations abound by Christ The faithfull have oft drawne matter of joy from their sufferings they yeeld the peaceable fruit of righteousnesse A sick man may rejoyce at the coming of the Chyrurgeon though he knows he will put him to paine Phil. 1.19 2 Cor. 4.17 I know saith the Apostle that this shall turne to my salvation The light affliction that lasteth but for a moment procureth an exceeding excessive eternall weight of glory If we suffer for Christ 2 Thess 2.12 Rom. 8. we shall also reigne with him None can separate us from Christ and therfore not from peace the Spirit of peace by us may for a time be sinn'd away but he cannot by enemies be persecuted away The Sun may as easily be blown out with bellowes as true peace be driven away by sufferings 5. The seat of this peace the heart imports the spiritualnesse and sublimity of it it is not sensuall earthly and drossy the heart is no more relieved with worldly comforts then are the belly bags and barnes fill'd with grace and holinesse What is it to the soule that thou hast goods laid up for many yeares The rarest delicacies of the earth are not such food as the soule loves spirituall blessings of Communion with God Illud verum solum est gaudium quod non de terrâ sed de Caelo est quod non de creatura sed de Creatore accipitur Bern. Ep. 114. enjoying of Christ a view of our names as
written in heaven alone pacifie the heart This peace is upheld by the promises of God not of men by Scripture not Politick props The Father of Spirits is onely the Physician of Spirits Thus the Jewel of Peace is rare obtained but by a few the faithfull and regarded laid up in the Casket of the heart There 's the subject of it 3. The excellency of this peace appeares in it'â— effects 1 It most disturbes sin when it quiets the soul most A pacified conscience is pure The soule at the same time time tasteth and feareth the goodness of God the Sun of mercy thawes the heart into teares for sin Hos 3.5 Peace with God increaseth feare of transgression as it diminisheth fear of damnation making us who formerly feared because we sinned now to fear lest we should sin If mercy be apprehended sin will be hated spirituall joy causeth godly grief As God is wont to speak peace to the soul that truly mourns for sin so the soul desires most to mourn for sin when God speaks peace unto it The pardoned traytor if he have any ingenuity most grieves for offending a gracious Prince Godly peace doth at the same time bannish slavish horror and cause filial fear Besides the more quietnesse we apprehend in enjoying God the more are we displeased with that trouble-heart sin 2. Another effect of this peace is activenesse and stirring in holy performances When the faithfull are most quiet they should be least idle When David had rest from his enemies he then was carefull how to build God an house when the soul seeth it is redeemed from the hands of his enemies Luke 1.74 75 its most engaged to serve the Redeemer in holinesse and righteousnesse This peace is as oyl to the wheels to make a Christian run the ways of Gods commandments The warmth of the Spring draws out the sap of trees into a sprouting greenness and the peace of God refresheth the soul into a flourishing obedience Jonathan having tasted hony his eys were inlightned and the soul which hath tasted the sweetnesse of inward peace is holily enlarged Some who professe they enjoy an ocean of peace expresse not a drop of obedience Suppose their profession true they defraud God but it being false they delude themselves The joy of Gods people is a joy in harvest as it is large so it is laborious they are joyfull in the house of prayer Isa 56.7 3. This inward peace from God inclines the heart to peaceablenesse toward man A quiet conscience never produced an unquiet conversation 1 Pet. 3.8 9 the nearer lines come to the center the nearer they are one to another the peaceable approaches of God to us will not consist with a proud distance between us and others Pax ista reddit offendentes ad sat is faciendum humiles offensos ad remittendum faciles Dau. in Col. 3.15 This peace of God maketh those who have offered wrong to others willing to make satisfaction and those who have suffered wrong from others ready to afford remission The equity of the former stands thus If the great God speaks peace to man when offended by him should not poor man speak peace to man when offending of him The equity of the later thus If God be pacified toward man upon his free-grace should not man be pacified toward man Mat. 18.24 it being a commanded duty and if God by his peace have sealed to man an acquittance from a debt of ten thousand talents should not man by his peace acquit man from the debt of an hundred pence In a word this peace from God makes us peaceable toward all it keeps us from envying the rich from oppressing the poor it renders us obedient to superiours gentle to equals humble to inferiours it preserves from Sedition in the Common-wealth from Schism in the Church it cools it calms it rules in heart and life 4. Peace from God makes us commiserate those who are under his wrath a pacified soul loves to impart its comforts and is most ready to give a Receit of what eased it it labours to comfort those that are in trouble by the comfort wherewith it is comforted 2 Cor. 1.4 The favourites of the King of heaven envie not his bestowing favour also upon others They pity both those who please themselves with an unsound peace and also those who are pained with the true wounds of conscience 5. This peace from God makes us contented and quiet in every affliction since the Lord hath spoken peace in the first we shall take it well whatsoever he speaketh in the next place what-ever God doth peaceably the soul beareth it patiently The great question of a godly heart when any trouble cometh is that of the Elders of Bethlehem to Samuel Comest thou peaceably and it answering peaceably is entertained with welcome Lord thou hast pardoned my sin saith a pacified soul and now do what thou pleasest with me Men destitute of this peace are like the leaves of a tree or a sea calm for the present moved and tossed with every winde of trouble their peace is nothing else but unpunish'd wickednesse And this for the Explication of the second blessing which the Apostle requesteth for these Christians viz. Peace The Observations to be drawn from it follow 1. Obs 1. They who are strangers to God in Christ are strangers to true peace True peace comes from enjoying the true God A quiet conscience and an angry God are inconsistent A truth deducible as from the preceding exposition of Peace so even from the Apostles very order in requesting peace First he prayeth for Mercy then for Peace 2 King 6.27 If the Lord do not help us how shall we be helped to this blessing out of the barn-floor or the wine-presse The garments that we wear must receive heat from the body before they can return any warmth again unto it and there must be matter of peace within ere any peace can accrue from any thing without If God be against us who can be for us if he disquiets us what can quiet us if He remain unpacified the conscience will do so notwithstanding all other by-endeavours A wicked mans peace is not peace but at the best onely a truce with God The forbearance of God to strike is like a mans who thereby fetcheth his blow with the greater force and advantage or like the intervals of a quartane the distemper whereof remaining the fits are indeed for two days intermitted but return with the greater violence A wicked mans conscience is not pacified but benummed and the wrath of God not a dead but a sleeping Lion Pro. 14.13 A sinners peace is unsound and seeming in the face not in the heart a superficiall sprinkling not a ground-showr he having in laughter his heart sad may truly in it say with Sarah I laughed not he being in his rejoycing Vides convivium laetitiam Interroga conscientiam Amb. Off. l. 1.
cap. 12. Evasisse putas quos diri conscia facti Mens habet attonitos et surdo verbere coedit Occultum quatiente intus tortore fâ—agellum Job 20.5 7. Eccl. 7.6 as well as in his mourning an hypocrite Ask not the countenance but the conscience of a sinner whether he rejoyceth The guilt of his sin is an unseen sore an hidden scourge His peace relieves him not it s no preservative to his heart in persecution or distresse it leaves him like Absoloms mule when he hangs in any woe and stands most in need thereof His peace stands onely in the avoyding of troubles not in the sweet enjoying of God in his troubles it s as uncertain as a dream or as the crackling of thorns under a pot his dayes of mourning will shortly come Deluded he is with a groundlesse conceit of vain hopes he is like a child in a Siege not appehensive of his danger but busie at sport while the parents are at the breach and the City ready to be sack'd He is secure but not safe 2. It s a mistake Obs 2. Gal. 5.22 Rom. 14.17 Isaacum i. e. gaudium jugulandum tibi formidas securus esto non Isaac sed Aries mactabitur non peribit tibi laetitia sed contumacia cujus utique cornua vepribus haerent sine punctionibus anxietatis esse non potest Bern. to think there is no peace to be found in the good wayes of God True peace is a fruit of Gods Spirit and a branch of Christs Kingdom Godlinesse doth not quell but qualifie mirth not consume but correct it it deprives neither of the use of nor comfort in any lawful delights being procured by Christ and bestowed by God as fruits of love As for sinful and inordinate delights which have no more pleasure in them than is found in the scratching of some unsound part when it itcheth a Saint being now healed of his disease it is no pain for him to part with them If holy men want peace 't is because they or others or both are not more holy nor are they sad because they are now holy but because they were no sooner so Their greedy desire of more holinesse often hinders them from taking notice of what already they have they judge not aright of their present state they have a pardon signed and sealed but haply they cannot read it in regard some sin hath blurr'd it Vid. Mr. Gatakers Just mans joy or Satan casteth some mist before their eyes If the holyest will sport with they must expect to smart for sin Satan who was their tempter will soon prove their torturer And in mercy doth God correct a wandring child home when in wrath he suffereth a vagabond to take his course and The tears of the godly for sinning are full of peace they are a showre mixt with a sun-shine and more delight is there in godly grief than in sinful pleasures in mourning with Christ than in sporting with Satan Or it may be sorrowing Saints are but newly entered into the wayes of God Milstones though they be hewed fit either to other yet they grinde not well till they have wrought some time together Apparel though made fit is not so easie at the first putting on as when it hath been worn a while Matt. 11.29 Grave dum tollis suave dum tuleris Greg. in Ezek. l. 2. c. 7. Quam malè inassueti veniunt ad aratra juvenci Christs yoke seemeth heavie at the first putting it upon us but it becometh easie and delightfull when we have born it a while Nor is the peace of a Saint to be estimated by its not appearing his peace is inward and often maketh but little shew in the face The wealthy Merchant cryes not his rich wares worth many thousands about the street when the poorer sort who carry toyes proclaim them in every corner of the Citie The godly have their souls fraught with inward joys though their looks outwardly shew them not while the hypocrite boldly voyceth up his supposed happinesse As the glory so the joy of a Saint is most within In a word This life is the time of obscurity to a Saints happinesse it s in some sort a winter with him while it is a summer with the wicked now the lofty oak in winter seemeth dead while the dunghil grasse is fresh and green Job 16. ult but when summer cometh the oak is flourishing and the grass is withered or made hay of The happinesse of the people of God is hidden in their root in this winter of affliction and desertion They are now the sons of God 1 John 3.2 Col. 3.3 4 Gramen hieme virescit astate aresâ—it Arbor arescente gramine virescit Aug. in Psal 36. but it doth not yet appear what they shall be Their life is hid with Christ but when Christ who is their life shall appear then shall they appear also with him in glory But then at the approach of this Sun shall that foenea faelicitas as Augustine calls it that grasse-like happinesse of wicked men consume and wither 3. How carefull should the people of God be to preserve their peace Shall a blessing so excellent in it's originall Obs 3. nature use and so earnestly desired by this and all the other Apostles for the faithfull be by them neglected Oh forfeit not disturbe not this happy peace 1. Preserve in thee a feare of God As sin gets in peace goeth out Nor is it the being but the allowing of it in us that makes the soule unquiet No sin shall destroy peace in us but that which findes peace from us The tares of desention between God and us are only sowne by the enemy sin This was the instrument which broke the bones and wounded the conscience of David and Peter This is the mint of a Saints misery the source of his sorrowes every sin hath a bitter farewell sin is nothing else but sorrow in the seed when ever thou art tempted before thou consentest take up and weigh thy sin in thy meditations as a Porter doth his burthen before he agrees to carry it and aske thy soule whether thou art able to go through with thy burthen 2. Delight in the Ordinances These are the feast of peace They shall be joyfull in my house of prayer Isa 56.7 Prayer is fitly called the leech of cares It s a breathing out the heates of inward grief and a breathing in the cooling delights of Gods spirit The Gospel hath glad tydings in the very name of it A promise spread with the blood of Christ is the onely plaister for a wounded conscience The directions of the word are the wayes of peace Great peace have they that love the Law Gal. 6.16 and walk according to that rule 3. Be sincere and upright in thy services the end of the upright man is peace Psal 37.37 sincerity and walking before God with an upright heart darted a beam of peace into Hezekiahs
the barren wildernesse and they are by God compared to drossie silver Jer. 6.28 which all the art and pains of the Silver-smith cannot refine and therefore called reprobate silver These seducers in Gods Ort-yard were trees without fruit twice dead pluck'd up by the roots Jude 12. 4. A fourth woe in this condemnation is Gods giving them up to strong delusion a delighting in errour and false doctrine with a believing it and thus seducers are said not only to deceive but to be deceived 2 Tim. 3.13 2 Thes 2.10 11. and those who received not the love of the truth had strong delusion sent them from God and upon them the deceivablenesse of unrighteousnesse takes hold and thus God suffered a lying spirit to deceive Ahab and his prophets 5. A fifth woe in this condemnation is a stumbling at and a quarrelling with the word of life 1 Pet. 2.8 and Christ the rock of salvation Thus Paul speaks of some who were contentious and obeyed not the truth Rom. 2.8 and of seducers who resist the truth 2 Tim. 3.8 Like these in Jude who contended so muth against the faith that all which Christians could do was little enough to contend for it against those who made the Gospel a plea for licenciousnesse 6. A sixth woe in this condemnation is progressiveness in sin 2 Tim. 3.13 and as the Apostle speaks of seducers a waxing worse and worse a walking so far into the sea of sin as at length to be over head and eares a descending to the bottom of the hill a daily treasuring up wrath a proficiency in Satans school a growing artificially wicked and even doctors of impiety 7. Which lastly will prove the great and heavy woe not to be contented to be wicked and to go to hell alone but to be leaders to sin 2 Tim. 3.13 and to leaven others with impiety and thus Paul saith that seducers were deceiving as well as deceived 2 Pet. 2.2 And Peter that many shall follow their pernicious wayes And certainly impiety propagated shall be condemnation heightned 2. Why is this punishment of seducers called Condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause for the effect I grant Condemnation is properly the sentence or censure condemning one to some punishment and though in this place it be taken for the very punishment it selfe yet fitly doth the Spirit of God set out this punishment of wicked men by a word that notes a sentencing them thereunto And that 1. Because a sentence of condemnation is even already denounced against them 2. Because it is such a punishment as by judiciary sentence is wont to be inflicted upon guilty offenders 1. It is really and truly denounced c. For besides Gods fore-appointing the wicked to this condemnation as it is the punishment of sin the execution of his justice wicked men are in this life sentenced to punishment 1. By the word of God which tels them that God will render to every man according to his deeds to them who do not obey the truth but obey unrighteousnesse indignation and wrath Rom. 2.8 c. And that he who believeth not is condemned already John 3.18 2. By their own conscience which accuseth and condemneth as Gods Deputy and here tels them what they deserve both here and hereafter If our hearts condemne us c. 1 John 3.20 c. 3. By the judgements of God manifested against those who have lived in the same sins the wrath of God being revealed against all unrighteousnesse Rom. 1.18 4. By the contrary courses of the godly The practices of Saints really proclaiming that because the wayes of the wicked are sinfull and destructive therefore they avoid them Mat. 12.41 42. and thus Noah sentenced the old world by being a practicall Preacher of righteousnesse 2 Pet. 2.5 And all these sentencings of wicked men do but make way for that last and great sentence to be pronounced at the day of judgment Mat. 7.23 Mat. 25.41 to the punishment both of eternall losse and pain 2. It is such a punishment as by judiciary sentence is wont to be executed upon guilty offenders and so it is in two respects 1. Because it is Righteous 2. Severe 1. Righteous These Seducers were not spiritually punished without precedent provocations Rom. 1.28 as they did not like to retaine God in their knowledge God gave them over to a reprobate mind 2 Thes 2.10 and God sends them justly strong delusions that they should beleeve and teach a lie because they received not the love of the truth and because they would not be Scholers of truth they justly become Masters of error 2. The punishment of wicked men is such as is wont to be inflicted upon offenders by a sentence because of its weight and severity It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a paternall chastisement or a rebuke barely to convince of a fault but it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judges sentence condemning to a punishment the guilty Malefactor It is not medicinall but penall not the cutting of a Chirurgian but of a Destroyer the happinesse of correction stands in teaching us but this punishment is the giving of sinners up to unteachablenesse and what is it indeed but a hell on this side hell for God to withdraw his grace and to suffer men to be as wicked as they will to be daily damning themselves without controle to bee carried down to the gulf of perdition both by the wind of Satans tentation and which is worse the tide of sinfull inclination For God to say Be and do as bad as you will be filthy still Rev. 22.11 sleep on now and take your rest I le never jog nor disturb you in your sins How sore a judgment is it to be past feeling so as that nothing cooler than hel fire and lighter then the loyns of an infinite God can make us sensible though too late OBSERVATIONS 1. Observ 1. The condemnation of the wicked is begun in this life As heaven so hell is in the seed before it is in the fruit The wicked on this side hell are tunning and treasuring up that wrath Rom. 2.5 which hereafter shall be broached and revealed The wicked have even here hell in its causes The old bruises which their souls by sin have received in this life will be painfull when the change of weather comes when God alters their condition by death When thy lust asks How canst thou want the pleasure let thy faith answer by asking another question How can I bear the pain of such a sin Observ 2. Tristitia nostra quasi habet quia in somnis tranfit Qui somnium indicat addit quasi quasi sedebam quasi loquebar quasi equitabā quia cum evigelaverit non invenit quod videbat Quasi thesaurum inveneram dicit mendicus si quasi non esset mendicus non
enemies A greater punishment undoubtedly to those proudest of creatures then was that to Bajazet whose back famous Tamberlane used for an horsblock to raise him up to his Steed when he caused him to be carried up and down as a spectacle of infamy in all his triumphant journeys 2. By the last judgment there shall be an accession of punishment to these angels in respect of their restraint because then they shall be unable to seduce the wicked or to hurt the elect any more Their chain now more loose shall then be so strait that they shall never come neer nor among the Saints of God A vehement vexation to those malicious spirits whose element is mischief and their torment restraint from doing hurt They now deem it some lessening of their torment to be suffered to tempt men to sin They think themselves hereby somewhat revenged on God as he that defaceth the picture of his enemy when he cannot come at his person easeth his spleen a little or as the dog somewhat breaks his rage by gnawing the stone when he cannot reach the thrower They now walk abroad as it were with their keeper but then they shall be closely confin'd yea dungeon'd Now they contain their hell then their hell shall contain them In short As the punishment of wicked men shall be at the full when their souls and bodies are reunited and both cast into hell so the torment of these angels shall be compleated when at the last day they shall be so fettered in their infernall prison as that there will be no possibility of stirring forth They are now entred into divers degrees of punishment but the full wrath of God is not powred out upon them till the day of judgment OBSERVATIONS 1 No secrecy can shelter sin from Gods observation Observ 1. He who will make sins known to conscience and all spectators must needs know them himself Sins are undoubtedly written in if they be read out of the book God need not wrack no nor ask the offender to know whether he hath sinn'd or no he searcheth the heart Jer. 17.10 Psal 11.4 he tryeth the reins his eyes behold his eye-lids try the children of men He compasseth he winnoweth our paths and is acquainted with all our wayes Psal 139. Whither shall we flie from his presence He understands our thoughts afar off knows them long before they come into us and long after they are gone away from us All the secrets of our hearts are dissected anatomized and bare-fac'd in his eyes He who knew what we would do before we did it must needs know what we have done afterwards There 's nothing existing in the world but was before in Gods knowledg as the house is first in the head before erected by the hand of the Artificer He made us and therefore knows every nook and corner and turning in us and we are sustained and moved by him in our most retired motions How plainly discerned by him is the closest hypocrite and every Divel though in a Samuel's mantle We can onely hear but God sees hollownesse We do but observe the surface but Gods eye pierceth into the entrails of every action He sees not as man sees Man looketh on the outward appearance but God looketh on the heart How exact should we be even in secret walkings we being constantly in the view of so accurate an observer We should set the Lord always before us The eye of God should ever be in our eys the presence of God is the counterpoyson of sin Whensoever thou art sinning remember that all thou dost is book'd in Gods omniscience Latimer being examined by his Popish Adversaries heard a pen walking behind the hangings to take all his words this made him wary how he express'd himself but more cause have we to fear sin since God writes down every offence and will one day so read over his book to Conscience that it shall be compell'd to copie it out with infinite horror God did but read one page one line of this book one sin to the conscience of Judas and the terror thereof made him his own executioner 2 How foolish are sinners Observ 2. who are so despairing at and yet so fearlesse before the pronouncing of the last sentence Most irrationall is that resolution Because sentence against an evill work is not executed speedily therefore to be fully set to do evill Eccles 8.11 How wise were it to argue contrarily Because the sentence is deferr'd therefore let us labour to have it prevented and to say with the Apostle 2 Pet. 3.11 What manner of persons ought we to be The deferring of judgment is no signe of its prevention the speedy repentance of sinners would be a much more comfortable prediction Wrath when it is to come may be fled from when once it is come it is unavoidable Christians be as wise for your souls as the Egyptians were for their cattel who fearing the threatning of bail took them into houses Faith in threatnings of judgment may prevent the feeling of judgments threatned For your souls sake be warned to get your pardon in the blood if ever you would avoid the sentence of the mouth of Christ If the Judg give you not a pardon here he will give you a sentence hereafter It 's onely the blood of Christ which can blot the book of Judgment Judg your selves and passe an irrevocable sentence upon your sins if you would not be sentenc'd for your sins Repent at the hearing of Ministers in this your day for if you put off that work till God speaks in his day Repentance it self will be unprofitable If you harden your hearts here in sin the heart of Christ will be hardened hereafter in his sentencing and your suffering The great work of poor Ministers is the prevention of the dreadfull sound of the last Sentence Knowing the terror of the Lord they warn you All the hatred we meet with in the world is for our loving plainness herein but we will not cease to warn you with tears as well as with sweat we can better bear your hatred here then either you or we bear Gods hereafter and we had rather your lusts should curse us here then your souls to all eternity If our voyce cannot make you bend Gods will make you break If you will not hearken is it not because the Lord will slay you 3 Great is the sinfulness of rash judgment Observat 3 It 's a sin that robs Christ of his honour whereby a man advanceth himself into Christs Tribunal and which takes the work of judgment out of Christs hand and therefore the Apostle Rom. 14.10 1 Cor. 4 5. strongly argues a-against it from the last judgment Christians commit this sin both by a curious inquisition into the wayes of others for this end that they may finde out matter of defamation and principally by passing of sentence or giving of censure against the persons and practices of others without a
should grow the more licentious and madly merry Against that servant saith Christ who shall say in his heart My Lord deferreth his coming Luk. 12.45 46 and shall eat and drink with the drunken shall his Lord come in a day when he looketh not for him and cut him in sunder c. Although Gaal and the Shechemites fortifying the City against Abimelech eating and drinking making merry and cursing him at the beginning of the approach of Abimelechs army were told by Zebul that they saw the shadow of the mountains as if they were men yet his army drawing neer he who had before deluded now terrifies them Where saith Zebul to Gaal is thy mouth wherewith thou saidst Judg. 9.26.28 Who is Abimelech that we should serve him Wicked men who now sport in sin and look upon judgment at a distance make a mock of it Adventum aeterni judicis tanto securiores quandoque videbitis quanto nunc districtionem illius timendo praevenitis Greg. mor. l. 14. c. 30. Bonum judicium quod illi districto judicio me subducit Bern in Cant. ser 55. and the Divel tels them that all the terrifying sermons they hear concerning the day of judgment are but the shadows of the mountains and the dark productions of the melancholy fancies of some precise minister but at the nearer approach of this great day when judgement is at the door and the armies of vengeance rushing in upon them how will their mouths be stop'd their confidences be rejected and how great will their folly appear in being so weak and yet presumptuous at the same time Oh sinner more fear of this great day would better become one that hath no more force to resist it The way to be fearlesse hereafter is to be fearfull here Happy is that fear which prevents future trembling 3 Our meditations of this great day should be deep and serious Great things are greatly observed Observ 3. and make deep impression Though feathers and cork being cast upon the water are wont to swim yet lead and iron sink into it though slighter thoughts become matters of lesse concernment yet serious things should be seriously regarded and throughly admitted into our meditations It 's said of the wicked Psal 10.5 that the judgements of God are far above out of his sight Let not trifles expel out of the mind the thoughts of the eternal judgment as the eye is sometimes hindred from viewing an object of the vastest extent by putting of that before it which is not bigger then a single penny 4. Observ 4. 2 Pet. 3.12 ◠Non potest esse verus Christianus nec recitare orationē dominicam qui non toto corde hunc diem desiderat Luth. Perversum est nescio utrum verum quem diligis timere ne veniat orare adveniat Regnum tuum timere ne exaudiaris Aug. in Euar Psal 147 Great should be our desires and longing after this great day Christians only sin in seeking those things that are falsly and appearingly great but the blessings to be enjoyed at this great day are truly great We should love the appearance of Christ and look for and hast to the coming of the day of God if we would approve our selves for the Spouse of Christ let our note be Come Oh why is his Charriet so long in coming Res dulcis mora molesta the sweeter the enjoyment the stronger the desire Be ashamed oh Christian that the day should bee so great and thy desires so smal that a spouse should so desire the day of her marriage a prisoner his liberty a Malefactor his pardon a labourer his rest an heir his inheritance and that thou shouldst be so sluggish and remiss in regarding that day which removes every sorrow supplies with every comfort 5. Observ 5. Judicandum se satis esse diffidit qui male vivit Chrys ser 59. Rom. 8. Phil 3.8 Our chief care should be that this great day may prove a good day to us even as good as its great The judgement day cannot be a good day to those to whom the Judge is not good There 's no condemnation to those that are in Christ Jesus The comfort of a Christian at the judgement day will be to be one with the Judge and to be found in him by faith not having his own righteousness The Judge will not endure that they who are his own members should be cut off He who hereafter shall be the Judge is now the Advocate of beleevers It can never be a good day to those who are in love with that which makes it and every day evill They who love sin must needs fear judgement If sinners cannot endure the light of the Word in the Ministry how shall they endure the light of divine disquisition at the day of Judgement Men who have taken in uncustomed goods or prohibited commodities cannot desire the company of the searchers who are appointed to open their packs The fardels and packs of every sinner shall be opened at the great day the hidden things of dishonesty shall be discovèred and every conscience rip'd up Empty your hearts of the love of every secret sin if you would not fear a searching Sins unthought of will then seize upon the wicked unawares Multa peccata tum proruent ex improviso quasi ex insidiis Plus valebunt pura corda quam astuta verba conscientia bona quam marsu pia plena Bern. At this great day the purity of the heart will more profit then subtilty of words and a good conscience then a full purse How happy were it that men would be repenting here prevent repenting hereafter It cannot be a good day if the enjoyments of this world be accounted the chief good He who hath no other Paradise but his gardens no other mansions but his beautifull buildings no other God but his gold and possessions cannot delight to see those flames which shal consume them He will certainly cry out as a man doth who hath laid up all his treasures in an house set on fire I am undone I am undone Covetousnesse proclaimes as the worlds old age and its nearnesse to so the unwelcomnesse of its dissolution Wares laid up in a low moyst room will be corrupt and rotten but those laid up in a high loft will be kept fafe And if we lay up our treasures only in this world Mat. 6.20 they will corrupt and come to nothing but those which we treasure up in heaven will be ever safe and sound It cannot be a good day to them who are overtaken with it upon whom it comes as a snare upon the birds who are taken as the old world was with the Flood whose wine was turned into water Luk. 17.26 and whose drunken security was swallowed up in a devouring deluge Lastly it can be a Good day to none but to those who do good Psal 50.23 2 Pet. 3.11 Tit. 2.12 13. 1 Cor. 15.5 8 who in
lose it shall lose it when he would save it Fear not troubles because he sleeps not that preserves thee but fear sin because he sleeps not that observes thee Account it a greater mercy in all the sinfull agitations of these times that God hath kept thee from being an actor then a misery that God hath made thee a sufferer 3. Obs 3. Psal 37. Psal 91. The people of God are never unsafe If the Lord be the Watchman what though it be an estate a life nay a soul that is the City we should not fear the losse of it The meanest of the people of God stir not out without their life-guard Agnoscit se justè dedisse stultae securitatis poenam est etiam filiis Dei pia securitas Calv. inloc Psal 30.6 1 Pet. 4.19 1 Pet. 2.23 if they wanted there 's not a creature in heaven or earth but would take their part they are the hidden the secret the preserved ones Security is not so great a sin as distrust our Friend being much more able to help then our Foes to hurt What one said sinfully every child of God may say holily I shall never be moved We must commit our selves to God in wel-doing Christ though he committed himself not to man knowing what was in man yet himself living and dying he committed to his Father we do quite contrary Finde out the danger in which God cannot or the time when God did not or the Saint for to him I speak that God hath not kept and then distrust him Say not If worse times yet come what shall I do to be kept Will not he that provided a City of refuge for those that kil'd men finde out a City of refuge for thee when men labour to kil thee for God Hath God so many chambers so many mansions in his house John 14.2 so many hiding places upon the earth his with the fulnesse of it in the earth in heaven and shall his children be shut out Thy work is not to be solicitous how to be kept but how to be fit to be kept labour to be alway in wel-doing then who will harm thee Keep faith and a good conscience keep never a sin allowedly in thy soul do thy part and let God alone with his but this is our busie sinfulnesse we will needs be doing of Gods work and neglect our own 4. Obs 4. A strong engagement lies upon Gods people to endeavour the preservation of Gods honour 'T is true in this case Protection draws allegeance If he be a wall of fire to us our souls and bodies let not us be a rotten hedge when we should defend his Name Servants Ordinances if he be a tower let not us be a tottering wall Let us labour to say Lord he that toucheth thine honour toucheth the apple of mine eye If we look that God should keep us in our we must maintain his cause in its danger 5. Obs 5. The gain-sayers of perseverance are deceived Their doctrine most cleerly as hath been proved opposeth Scripture and most incurably wounds a Christians comfort What joy can we have that our names are written in the book of life if again they may be blotted out The life of our mortall life is the hope of an immortall but how unsteddy a foundation of hope is the stedfastness of our wils nay thus faiths foundation is overturn'd 't is this He that beleeves shall be saved but this opinion saith Some that beleeve shall not be saved for it maintains that some who truly beleeve do not persevere and those which do not persevere shall not be saved it makes the decree of God to depend upon mans most uncertain will Arminians say that beleevers shall persevere if they be not wanting to themselves if they alwayes will persevere But what is this but to say Beleevers shall persevere if they persevere for alwayes to will to persevere and to persevere are all one It s a prodigious errour to hold that God works nothing in us for perseverance the effectuall use whereof depends not upon mans free-will God gives saith an Arminian to persevere if we will but God gives say We †Nobis qui verè Christo insiti sumus talis data est gratia ut non solùm possimus si velimus sed etiam ut velimus in Christo perseverare Aug. de Cor. gra c. 11. 12. Non solùm ut sine isto dono perseverantes esse non possint verum etiam ut per hoc donum non nisi perseverantes sint to will to persevere And how can we pray to God for perseverance the condition wherof depends upon mans will and not upon Gods working Christ promiseth Joh. 14.16 to pray the Father to give his disciples his Spirit which shall abide with them for ever now the cause of the abiding of the Spirit for ever with them is not their will to have the Spirit abide in them but the abiding of the Spirit was the cause of their willingnesse I conclude According to this Arminian errour of falling from grace its possibe that there may not be one elect person for if one finally fall away why may not another and by the same reason why not all and then where 's the Church and to what end is the death of Christ Lastly He that will approve himself a true Obs 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Roh l. 2. c. 21. must shew himself a stedfast Christian All the sanctified are preserved Instability is an argument of insincerity He was never a true friend that ever ceaseth to be a friend What hath levity to do with eternity an inconstant Christian with an eternall reward Not he that cometh first in this race of Christianity is crowned but he that holdeth out to the last All that which is done of any thing is held as nothing as long as any thing remaineth to be done If any one draw back my soul shall have no pleasure in him Heb. 10.38 A thatch'd roof sutes not a precious foundation nor a wicked conclusion beautifull beginnings of Christianity Within a while all possibilities of falling will be removed one stile or two more and thou art haply at thy fathers house Difficilius saepiùs inchoare quà m semel perseverare the longer thou continuest the sweeter will be the wayes of God It s harder often to begin then once to persevere Take heed of falling from thy stedfastnesse God preserves us but we our selves must not be negligent Get a sound expecience of the truth thou professest tasting the sweetnesse as well as hearing of its sweetnesse Follow not Religion as some hounds do the game onely for company Love the truth for single not sinister respects Let Christ be sweet for himself Tremble at the very beginnings of sin look upon no sin as light keep a tender conscience as our apparel so our consciences when spotted become neglected Apostacy hath modest beginnings the thickest ice that
bears a cart begins with a tender film not able to bear a pibble the least enemy must not be neglected Presume not on thy own strength He that carrieth grace in a proud heart carrieth dust in the winde a proud man is arbor decorticata a tree whose bark is off humility keeps in the sap of grace Shun the occasions of sin it s easier to passe by the snare then to get out Lastly Pray to be preserved from God is it that we stand we are reeds tyed to a pillar The wicked go out of the way and they call not upon God Psal 14.3 4. This for the handling of the first particular in the second Priviledge viz. the kinde of it Preservation The second follows viz. The ground of this their preservation In Christ Jesus Briefly 1. To explain it 2. To collect Observations 1. For Explication The faithfull may be said to be preserved in Christ two wayes 1. Merito passionis by the merit of his suffering And thus he saves from the wrath and curse of God There is no condemnation to them that are in Christ Jesus Rom. 8.1 He saveth from the wrath to come 1 Thess 1. ult The chastisements of our peace were upon his head and by his stripes we are healed Isa 53. He was as the brazen Serpent in healing the beholders All miseries as curses have left their stings in his side He was the true Passover for whom all the Judgments of God pass over us his Crosse is the tree cast into the waters of Marah to take away their bitternesse his ignominy our glory his poverty Paupertas Christi patrimonium meum Ambr. our patrimony 2. We are preserved in Christ Efficacia operationis by his effectuall working in us and bestowing upon us such supplies of grace as that we never fully and finally depart from God and this is effected two wayes 1. On Christs part He sending his Spirit to work in us 2. On our parts Faith is enabled by his Spirit to receive continued supplyes of strength from him 1. His Spirit of grace call'd the Spirit of Christ Rom. 8. Gal. 4.6 v. 9. is bestowed upon us he interceding with his Father for that end I will pray the Father saith he and he shall give you another Comforter Joh. 14.16 If I depart Spiritus Vicarius Christi I will send him unto you And this presence of the Spirit working and continuing grace is the fruit of those prayers for proservation of his people I have prayed for thee that thy faith fail not saith Christ to Peter Luk. 22.32 and I pray that thou wouldst keep them from the evill Joh. 17.15 And the Apostle Rom. 8.34 from the Intercession of Christ inferrs the certainty of perseverance Who also maketh intercession for us Who shall separate us from the love of Christ c. Now this Spirit sent by Christ into the hearts of his people preserves them both by working and strengthening their union with Christ In the former Rom. 8.9 Rom. 6. conveying a life and bestowing a permanent principle of holinesse upon them 1 John 3.9 putting into them a seed that shall never dye infusing an habit of holinesse never to be lost In the later Phil. 1.19 Eph. 3.16 Phil. 4.13 affording daily supplyes and strengthening them with might to resist all tentations to bear all burdens to go thorow all conflicts to thrive by all Ordinances to rest upon all the promises to act their graces with vigour to mourn for sin committed Rom. 8. 2 Cor. 12.8 call and cry for grace which is wanting the Spirit directing in doubts quickning in deadnesse comforting in sorrows interceding in prayer c. 2. John 15.4 6. Eph. 3.17 On our part we are preserved in Christ by his operation when faith is enabled by the Spirit to adhere and cleave unto him to unite and fasten us unto him making Christ to dwel in our hearts incorporating us into him as the branches are in the tree or as the root is fastened in the soyl the member in the body or the house upon the foundation this grace joyning and making us adhere to Christ so strongly that having fastened upon him there 's no plucking of the soul from him And thus as Christ layes hold upon us and takes us by the hand with his Spirit so we lay hold upon him and take him by the hand with our Faith whereby the union is complete and reciprocall Our beloved ours and wee his And from this uniting and closing work of faith by the Spirit flows the preservation of a Christian as the weak branches of a Vine are upheld by fastning about the prop and the house by abiding on the foundation or a weak slender reed by being tyed to a pillar But yet faith resteth not here but improves this union and by vertue of it †Habemus sapientiam justitiam sanctitatem Christi non quatenus speculamur Christū quatenus longè à nobis existentem sed quatenus incorporamur Christo quatenus habemus Christum in nobis manentem De fonte hujus spiritualis plenitudinis accipere non possumus nisi in illo simus et boc discriminis est inter fontem naturalem spiritualem Dau. in Col. p. 248. John 1.16 drawes continuall supplyes of grace and strength from Christ as the root from the soyl or the branches from the root or the pipe from the fountain Hence it is that we live by faith Gal. 2.20 because our faith is the instrument that draws vertue from Christ to relieve and sustain us in all our wants Faith and Christ being well met Christ is very full and loves to be giving Faith very empty a covetous grace and loves to be receiving of his fulnesse It sufficeth not faith to be in the fountain unless it drink of the fountain to be in Christ unlesse it receive from Christ to unite us as members to the head unless it supplyes us as members from the head from the head all the body by joynts and bands hath nourishment ministred Col. 2.19 the Spirit on the part of Christ and faith on ours are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those joynts and instruments of connexion betwixt Christ and us whereby a Christian is not onely knit to Christ his head and a kinde of spirituall continuity between Christ and him is caused but hath nourishment ministred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is furnished or supplyed with all sutable furniture plentifully necessary to preservation of grace all things that pertain to life and godlinesse 2 Pet. 1.3 Rom. 8.10 2 Cor. 8.9 justifying grace to preserve us from the guilt of sin supplyes of sanctifying grace to preserve us from the filth of sin in us and the force of tentation without us 1 Joh. 5.11 in both respects faith drawing preservation from Christ in whom life is nay Col. 3.4 who is our life And faith makes use of the Ordinances but as conduit-pipes or water-courses to