he should be poured upon us And for the common people they are far inferior to Christians now they saw Christ to come afar off we already come yea that he is dead risen ascended and shall come to judgement They had him under Types and Shadows we have the substance the body it self their 's was as the seed time our time as the harvest they had the twilight we have the noon day And there was great reason that the time when Christ himself should come should bring more glory with it as the coming of a King himself hath more solemnity and priviledges then when the Kings Harbenger comes before and that when the sun of Righteousness should arise there should be more light then before But why did God send his Son no sooner and not in their time rather A. We must not quarrel with God we may as well ask him why he made the world no sooner why he put distinction between the summer and winter day and night We must know that all things are done in infinite Wisdom and Justice by the Lord though we know not always the reasons of his dealings He came in the fulness of time he could come no sooner nor tarry any longer we are to thank God that he is come The difference between them and us is onely in the measure of Revelation and means therefore we call their time the Old Testament or Covenant and ours the New not two but one onely the Covenant to them was sealed in the blood of Bulls and Goats ours in Christs own blood as he himself witnesseth The cause why their time was called the time of the Law ours the days of the Gospel was not but that they had the Gospel also preached as Adam in Paradise so Abraham so the Jews in all their sacrifices and cleansings but because then the Law was so much preached and the Gospel so darkly and sparingly as now the Law more sparingly the Gospel more frequently Neither is God to be charged with inconstancy because he taught his Church otherwise then then now he doth no more then a Father for training his children up otherwise when they be children then when they are men grown he doth both in wisdom The Lord trained on his children in their infancy by those babish rudiments fit for the time reserving greater things for the grown age of his Church yea such is his constancy that he hath never altered the way of Salvation but hath ever been the same from the beginning and shall be Seeing then that the Lord hath honored us to live in these days and revealed his will so plentifully O how joyfully should we embrace Christ Jesus and labor to be found answerable in Knowledge Faith Repentance Zeal and Holiness Our Forefathers saw but a little and took great pains for it and were glad of it How glad then should we be of that we have Simeon waited for the consolation of Israel and was so glad that he had seen and taken Christ in in his arms though then in his swadling clothes that he was willing to dye O how joyful would he have been if he had seen his Miracles heard his Preaching known his Resurrection Ascension and Glory as we do David was so glad of the Word that he accounted it better then gold and silver and sweeter then the honey and the honey-comb and Job esteemed it above his appointed food Alas What a little had David especially Job in respect of that we have we have the whole Old Testament which some of them had not and the New also an Exposition and Commentary thereof which they had not at all How cheerfully then may we come to Christ and believe in him How should we walk that know he is gone up to heaven to prepare a place for us and will come again to receive us But alas if the Lord come to look for these fruits where be they Alas to whom is the Gospel welcom How many be there that would as willingly there were no Preaching as any and are there not many that hear onely for the fashion that will hear but when they list The Lord publisheth his Gospel and offereth his Son to the world but alas men have more minde to their Oxen Farms Pleasures then to imbrace it many savor not of the Gospel many count it rather a burthen then a jewel yea of those that hear the word usually How few are there that hear it with delight how few finde such need of Christ as they desire him more then all the world as they will willingly stoop to his yoke and serve him And as many have no more knowledge then if they had never had the means thereof so even they that have some measure of knowledge make no conscience of their ways are utterly void of Reformation Thus do not they take thankfully this great jewel of the Gospel the onely glory of the World but most unkindely requite the Lord yet what 's their saying They hope to be saved by Christ as they that believe stedfastly in him but how they came by their Faith or any good fruits thereof they can shew none For this God must needs have an heavy controversie with the Land and were 't not for a remnant that he hath to gather we should quickly perceive it O therefore let our conversation be such as becometh the Gospel bring we forth meet fruit to the pains God hath bestowed on us But as for those that live and make no account of nor receive any profit by this Gospel their condition will be heavy God will take his Word from them or snatch them from it and not onely Abraham Isaac and Jacob and old times shall rise up against such but even the good Souls that saw but a little light fifty or sixty years ago and had but a little knowledge for the means were small yet were zealous and godly and sundry gave their lives for the Truth even these I say shall rise up and condemn them Then would they be glad of one of the days they have had but shall not have any Awaken therefore to day while it is called to day for we may fear it draws to night-ward towards the Sun-setting of the Gospel The things which are now reported unto you by them that have preached the Gospel unto you c. The second part of the commendation The same Gospel preached by the Prophets was also preached by the Apostles since Christ men that were trained up with Christ all the time of his preaching and were witnesses of his Life Death Resurrection and Ascension These have preached this Gospel and that not of their own mindes but by the Spirit of God which was sent down from heaven upon them and that in an extraordinary and visible maner The Prophets preached of the same Christ and that by the Spirit as we have heard so that they and the Apostles agree notably in one
then more sparingly to us more plentifully then under types to us the body is revealed 1. This confutes those that think that those before the Law were saved one way they under the Law another they under the Gospel another 2. It confutes them that hold That every man is saved by his own devotion and religion whatsoever it is so he be zealous in it and live orderly This they would prove hence namely That the Jews were saved by observing of a few Rites and Ceremonies a false foundation must needs lay the building under foot Do not we see that when they were even most zealous in Ceremonies that yet the Prophets cryed out that God was not content but called both for Faith and Love Besides what a folly is it to think that every man shall be saved by his own Religion Is any thing pleasing to God but that which himself hath appointed in his Word not our conceit but his wil is the rule of his Worship The Word sends us to Christ in whom alone God is well pleased without him there 's no Salvation for any 3. It confutes those among our selves which hope to be saved by their good meaning good prayers civil righteousness by their repenting and crying God mercy c. All these are blinde Sodomites they grope for a door where there 's none wil but hit their heads against the wal to their destruction O how happy are we that there being but one way of salvation known but to a few it should be so clearly made known to us were we so happy as to make it good to our selves That they might be judged according to men in the flesh c. Here note from the end of the Gospel that The Gospel calls for sanctification and all the parts thereof for as the Law hath Commandments so hath the Gospel it cals for faith and repentance and in this latter obedience to all the Commandments of the Law The differences are 1. The Law requires obedience but gives no power the Gospel doth both 2. The Law requires strict obedience to the utmost the Gospel requires an upright endeavor onely and to believe in him who hath performed it perfectly The Sacraments and Sacrifices of the old Testament called for this even for truth of heart for faith repentance God bade them circumcise the foreskin of their hearts and under that Law of purging all leaven out of their houses the people were called to repentance So Baptism and the Supper of the Lord the appurtenances of the Gospel call for Sanctification And doth any thing more cal for mortifying of our lusts living to God then the death of Christ for sin wherein we see how hainous a thing sin is in Gods account as also the unspeakable love of God to us in giving Christ thus to dye for us The death of Christ should be a great corrosive to eat our sin This was the end of Christs suffering for us Will Christ dye for a man and yet have no use of him after but that he may live as he list assuredly God would never cause his Gospel to be preached but to bring men to Sanctification 1. This confutes as well the Papists for affirming that we preaching Justification by Faith onely preach a doctrine of liberty to sin but on the contrary this doctrine doth notably establish good works as those among our selves that cry out upon going to sermons O say they we see none worse then they they will deceive they will cut their neighbors throat but of most this is a lye but if some be so let them know that the Gospel teacheth them not so to do 2. This rebuketh those carnal wretches which live under the Gospel yet abide still in their sins They think the Gospel brings onely tidings of salvation but requireth no amendment or mortification If Paul Tit. 2. had gone no further but stayed at Bring salvation we should have had a number of Christians but his other words teaching us to deny ungodliness and worldly lusts and to live soberly c. O this part they cannot away with so they could willingly hear Come unto me â—ll ye that are weary c. but not take up the Cross but God hath joyned them together and they cannot be separated he that hath the one must have the other as he that was to have the inheritance was to marry Ruth Hence it is that multitudes have in their mouthes They hope to be saved by Christ and yet remain in their lusts without mortifying the same or giving up themselves to God in an holy life Thus is it with ignorant persons prophane persons civil persons worldlings and hypocrites What impudent wretches are these They hope to be saved by Christ and yet live in their sins thus making Christs death to be a license to all evil Sundry deceive themselves in these days some content themselves with an outward profession some are haply at some times humbled and thereupon conceive themselves to be converted c. but let every man try himself by his Sanctification If this was required of them that lived before Christs coming who had dimmer light and more sparing means and promises then we then think what 's required of us that have heaven set open to us and all the Fathers minde revealed yea Christ dead risen ascended and all fulfilled 3. For Gods children which do indeed hope for Salvation by Christ and have yielded obedience to the Gospel in some measure there is nothing that can become us better then to labor to profit in mortifying our lusts and to shew the fruits of the Sprit more plentifully and powerfully in our lives Every Sermon and Sacrament should put new life in us For what is the profiting by the Gospel but to dye to sin and live to righteousness daily by an effectual knowledge of Christ Jesus O it s our great fault that we grow so slowly that we get not a full mastery of our lusts that sometimes we shrink at the yoke of Christ as thinking some part of it too strait and desiring more liberty who yet thought we could never do enough for the Lord O that our actions should favor so much of the flesh and so little of the Spirit O that we might encrease in our zealous affection to God for his love in Christ and for the Gospel and that our behavior may be daily more answerable thereto as our Salvation doth more nearly approach Vers. 7. But the end of all things is at hand be ye therefore sober and watch unto prayer THe former part of this verse may be either a reason of the exhortation past and that from the shortness of the time to come or of the Exhortations ensuing unto sobriety watchfulness in prayer charity hospitality c. The end of all things is at hand The end of all things not of men onely or of some creatures not
confutation of an Error 36 Verse 6. 1. VVE must rejoyce in the assurance of our Salvation 37 2. Religion reforms mirth ibid. And moderates lawful mirth ibid. 3. Being assured of Heaven we must rejoyce even in our troubles 38 4. Gods children must here undergo many troubles 39 5. Afflictions are tryals 41 6. Here on earth heaviness and rejoycing may stand together 42 7. The godlies afflictions are short ibid. 8. Afflictions come by the wise disposing of Almighty God 43 Verse 7. 1. A Qualification of their troubles 43 2. Affliction tryeth whether we have Faith 44 3. How we may try our Faith ibid. 4. Affliction tryeth whether our Faith be more or less then we take it 45 5. Affliction serveth to purifie and encrease Faith ibid. 6. Faith more precious then gold 46 7. Faith will be crowned at the last day 47 8 Christ will come on the last day to judge the world 48 9. The godly shall be publiquely rewarded 49 Verse 8. 1. VVHereat Ministers should aim in commending their people 49 2. Through Faith we believe even things above the reach of our reason 50 3. True love the fruit of Faith 51 4. How to try both our Faith and Love 52 5. Faith must directly fasten it self on Christ Jesus 52 6. A proof of the Divinity of Christ 53 7. Joy a fruit of Faith ibid. 8. Why no true joy can proceed from our selves 54 9. The joy of believers is unspeakable and glorious ibid. Verse 9. 1. EVery man is in danger of utter destruction 55 2. The godly by Faith do even here enjoy Salvation ibid. 3. No pains too much to get Faith 56 4. Salvation not the end or reward of our works ibid. 5. We cannot merit Heaven 57 6. Believers shall have also the salvation of their bodies ibid. 7. What those are to look for that follow Christ 58 Verse 10. 1. NO point touching Salvation is to be taught or received but what 's grounded on the Word 59 2. The Prophets took great pains to know the mystery of our Salvation by Christ ibid. 3. The Prophets and old Fathers were saved by Christ as well as we 60 4. The Doctrine of the Gospel not new 61 5. The Prophets foretold of Christ 62 6. The Harmony between the Old and New Testament 62 7. Salvation why called Grace 63 8. The Prophets did partake of Salvation though they saw not Christ in the flesh ibid. Verse 11. 1. VVE must endeavor to know what 's profitable to be known ibid. 2. The Prophets searched into this great mystery through the direction of the Spirit ibid. 3. Gods Spirit the Author of the Old Testament 64 4. A proof of the Divinity of the Holy Ghost ibid. 5. The sufferings of Christ foretold in the Old Testament ibid. 6. Why it was needful that Christ should suffer for us 65 7. Three degrees of our Saviors Victory ibid. 8. Through afflictions we must come into glory 66 Verse 12. 1. THe Anabaptists confuted ibid. 2. The Covenant of Grace one and the same throughout all ages 67 3. The Author Matter Form and End thereof ibid. 4. The difference about the measure given and persons to whom ibid. 5. Why God sent his Son no sooner ibid. 6. Why theirs was called the time of the Law and ours of the Gospel 68 7. God not to be charged with inconstancy 68 8. The same Gospel which was preached by the Prophets was also preached by the Apostles 69 9. The Apostles have left a perfect direction for all things needful for our Salvation 70 10. Why the Angels desire to see the perfection of the Salvation of Gods Church ibid. Verse 13. 1. DOctrine and Exhortation must be joyned together ibid. 2. The corrupt conceits of the Jews about Salvation 72 3. The corrupt conceits of Christians about it 73 4. The best prize it not as they should ibid. 5. What sobriety is and of sobriety about meat and drink ibid. 6. Sobriety about Apparel Recreation and Profits 74 7. What Faith is with the parts thereof 76 8. What it is to trust perfectly ibid. 9. Salvation a most special grace 78 10. What we are to expect by Christ 79 11. Salvation is not of our own procuring or seeking ibid. 12. The Gospel lays open Christ Jesus unto us 80 Verse 14. 1. THe two parts of Sanctification 81 2. Obedience and Sanctification follow faith ibid. 3. God calls for obedience 82 4. We must obey in all things that are commanded be the Commandment never so strange or unpleasing 83 5. The strict obedience of the Jesuits to their Superiors ibid. 6. We must obey without consulting with flesh and blood whosoever or whatsoever be against it voluntarily and constantly 84 7. What may stir us up unto obedience 86 8. Two parts of obedience ibid. 9. We must forsake evil before we can do good 87 10. Ignorance is the cause and root of a bad life ibid. 11. Why being so well instructed they were termed ignorant 88 12. All knowledge without the knowledge of Christ is nothing ibid. 13. Knowledge without Reformation is but ignorance ibid. 14. Such as have attained knowledge must not live as they did before 89 Verse 15 16. 1. HOliness must be added to abstinence from sin 90 2. This duty needful to be urged ibid. 3. Christians must be holy 91 Holy in all maner of conversation 92 4. God is holy 93 5. A twofold calling 94 6. The parts of the inward calling ibid. 7. The fruits thereof with the marks negative and affirmative 95 8. Why the Apostle doth so earnestly exhort unto Holiness 96 9. Ministers must prove their Doctrine by Gods Word 97 10. Obedience is to be yielded to those Doctrines which are proved by the Word 98 11. Gods word the rule of all truth 99 12. The use of the Apocrypha Books with the respect which is to be given thereto 100 13. Christians must be ready in the Scriptures ibid. 14. The more the Lord bestows on any the more he expects from them 102 15. The Popish Doctrine of Free-will hath no ground from this place 103 16. Nor is it against the married estate ibid. Verse 17. 1. VVHy we ought here to pass our time in fear 104 2. Three kindes of fear Natural Slavish Filial of which the last is often enjoyned 105 3. Whence it proceedeth with the benefits and marks thereof and opposites thereunto 106 4. Means to attain unto the fear of God 107 5. God requires our whole time for his service 108 6. Christians here in this world are but sojourners 111 7. The first reason of the fore-going Exhortation 113 8. Such as call God Father must walk in fear and obedience as Sons 114 9. What the name Father implyeth ibid. 10. The second reason of the foregoing Exhortation 115 11. How God doth and will judge of mens actions in this life at death and on the day of Judgement 116 12. The person of man how taken ibid. 13. Four things required to the being of a
light and be a peculiar people to him zealous of good works walking worthy of the Lord which is by pleasing him in all things we must be ravished with zeal towards him as he hath been for our good The zeal of the Lord of Hostes hath done it Oh how this rebuketh the scant duty that God hath from us again We receive abundant mercy but return poor sparing obedience what slender zeal in Prayer or works of mercy How quickly are we weary of well-doing What small things will we stick at to God that stuck at nothing to us If he should call us to part with our Goods Country Liberty it were no more then Christ did for us yea if to dye did not he even dye for us It teacheth us also to shew mercy one to another in giving forgiving and the like herein the Lord himself going before us as a patern of imitation It sheweth also the miserableness of our estate that without abundant mercy we can never be saved therefore must we seek for it earnestly and betimes as becometh those that need such an infinite thing which condemns the notable carelesness and desperate boldness and presumption of the World that put off seeking for mercy till the latter end as if they had it at command But do they think abundant mercy is so easily gotten Many have not found it so nay they shall with Esau howl for the blessing and go without it because they despised it when it was so often offered The foolish Virgins sought to enter in when it was too late By the resurrection of Jesus Christ from the dead The means whereby we are begotten to this hope namely the Spirits assuring that Christ Jesus is risen for us and giving us power through his resurrection to rise to newness of life The benefits that come to us by Christs resurrection are many 1. We are hereby assured that he hath fully paid our debt and discharged all for if one sin had remained unsatisfied for the justice of God could not have suffered him to have risen again 2. Hereby we receive power to rise to newness of life 3. Hereby we are assured of the resurrection of our bodies at the last day The same power that did the one shall be able to do the other The head being risen will draw all the members after it We should therefore often meditate on our Saviour Christs resurrection and the benefits thereof especially on the Lords-day the day whereon he rose again by which very day we are put in minde thereof and among other things we must labor by Faith to draw vertue from his resurrection whereby we may be more and more enabled to walk in newness of life for as our Regeneration hath two parts a dying unto sin and rising to newness of life so have these two springs Christs death and his resurrection Verse 4. To an inheritance incorruptible and undefiled and that faâ—eth not away reserved in Heaven for you HEre he explains what we are called to namely the lively hope of the Kingdom of Heaven which as it is here termed an Inheritance so is it in the next verse Salvation This is called an inheritance to shew us the nature of it being also described by sundry properties under divers-phrases as if no words could sufficiently express the same Those shew the perpetuity and purity thereof as also how we shall come by it it s reserved for us but where in Heaven where it s out of danger but how shall we come to it being here on earth among many dangers We are kept for it and that by a mighty hand even the power of God by the mean of Faith kept I say unto this Salvation prepared long ago and which shall be shewed us in the fulness of it even at Christs second coming An inheritance Therefore no purchase no wages of a servant but an inheritance given by a Father to his son not such as many heirs have entailed or as any natural son which hath it by a kinde of right after his father but an inheritance of Adopted children taken in as the childe of a Traytor nay a Traytor himself and so made heirs then which what can be freer This is said to be given and what 's freer then gift This serves to confute not onely the gross Opinion of Papists that we God setting us forward and helping us can do such things as whereby we can merit Heaven and Salvation but that which is more nice is of those which say that we have no good of our selves but that it s wrought in us by God alone yet now look for Salvation by their Holiness and Sanctification No God forbid for our Sanctification being imperfect God might justly condemn us for it and count our works a polluting of his grace therefore David saith No flesh before nor after grace can be justified in thy sight not onely by nothing of our own but by nothing that God worketh in us What differ these men from the proud Pharisee he attributed his holiness not to himself but to God and thankt him for it but he thought this would merit that he was not so and so as others and challenge something at the hand of God and therefore was rejected True it is God not onely disproveth not but liketh and accepteth of our works though unperfect yea crowns and rewards his own grace in us yet not for the worthiness of the work but for the persons sake that is in his favor by Jesus Christ whose perfect righteousness is imputed to make a supply of our imperfections and wants Seeing therefore it is an inheritance every way free bestowed upon us onely by right of Adoption in Jesus Christ which by his grace he hath called us unto let us so acknowledge it to the glory of God and like Adopted children love our Father fear him be zealous for his glory and take his part Incorruptible c. Now he describes it rather setting down what it is not then what it is which no tongue can express it is without end perpetual called therefore everlasting life Life for the excellency Everlasting for the continuance God endures for ever and ever so the happiness of his servants no death there to deprive us of it or take us from it no sin there to provoke God to take it from us it abides firm for ever it cannot be moved All earthly inheritances are subject to decay liable to a thousand perils alterations and troubles they may be taken from us and we from them by death How were the Canaanites put out and the Israelites succeeded in their places How did the Chaldeans displace them as themselves were by the Medes and Persians These things below are the meat that perisheth uncertain riches a treasure which moth and canker corrupt and whereto theeves may break in and steal whereof
men contend for trifles Oppress use false weights and sleights as also hinders from inviting and meeting together 4. Envy at the thriving and wealth of others about them or equal to them as Labans sons did at Jacob Cain that Abels Sacrifice was better regarded then his Esau that Jacob was blessed and Ismael that Isaac was the son of the Promise 5. Frowardness and shortness of spirit breaks love very often for angry words stir up strife 6. These very days of peace make men grow hollow and strange and to set little one by another As when Sheep see a Dog they run all together so trouble makes men to make much one of another whereas its otherwise in peace These be woful causes 4. The effects of this want of love are lamentable every where both in Church and Commonwealth O what woful breaches and contentions what wrongs and enmities So in Families so among particular persons how break they out to the dishonor of God yea sometimes Professors one with another to the shame of their Profession the interrupting of their Prayers or either the hindring of themselves from the Sacrament as many a time it is or slubbering it over and coming with festred hearts and so depriving themselves of the benefit thereof nay provoking the Lord by their unworthy receiving Seeing these things be so O let every one of us finding our selves faulty humble our selves crave mercy and labor to be reformed herein To this end learn we to pluck out of our hearts those noysom weeds that this precious plant of love may grow We must strive against infidelity and labor for more faith In humbleness of minde we must labor to esteem every one better then our selves we must labor for a moderate affection to outward things setting more by peace then them we must also avoid envy We have more then we could have look'd for Is our eye evil because our Masters is good we must also cease from frowardness and be gentle and meek and labor we that this love to our brethren may shew forth it self in all good fruits as in judging the best departing from our right not provoking or being easily provoked but forbearing and forgiving Alas we have need that others should forgive us for who lives and is not subject to offend God forgives us many and great debts and shall we catch our neighbor by the throat God bids us ask forgiveness on no other condition but to forgive our offenders and there 's no better sign that a man is forgiven of God then to shew mercy to men none can be assured of that but they will forgive Let us therefore from the sea of compassion that God sheddeth out upon us let fall some drop thereof on our neighbors and not seek revenge which every bad man yea beast can do but pass by offences which is the glory of a man Besides revenge is the Lords Office and to revenge is indeed to resist the Lord without whose Providence nothing is done this kept David from revenging himself on Shimei Not to revenge is always the best way for us and the worst for him that wrongs us There 's no dealing with a man that commits his cause to God more safe to anger a Witch then an Innocent meek spirited man that hath his recourse to God thou hadst better deal with one that will take revenge on thee to the uttermost To this end keep we out anger if we can if not yet let it not rest in us as it were sowring in our hearts Let not the Sun go down upon it This indeed the world accounts a base thing but its honorable it makes us like God Neither must we labor for this a little or some few times but for a long skirted love that will cover even a multitude of offences And let our love shew it self in giving Spiritual and Temporal things for God gives to good and bad and makes us but Stewards of that he gives us that we may dispense the same yea the more we give the more we have as which encreaseth by giving and for Temporal things the high-way to thrive therein is to be merciful as to beggary to be pinching 5. The general reasons inciting to this duty of love 1. God requireth it of us who is love and if we perform it we do not so much serve our Neighbor as please God who takes it as done to himself If we neglect it we neglect not our Neigbor onely but God who takes himself wronged in this point 2. We are all one flesh and all have some part of the Image of God upon us But for the people of God 1. We be members of the same body The members of the Natural body not onely hurt not but help each other else quickly would the body be brought to confusion 2. Brethren not Natural ones but a better Brotherhood a nearer Bond Now between Brethren there must be no contention and it were a shame for such to contend 3. Both the Word requires it and the Sacrament of the Lords Supper calls for and puts us in minde of it 4. No better Argument that we are in the light love God are Christs Disciples and translated from death to life then this 5. The beauty of a Christian is love he 's the best Christian who loves most whose lips feed most whose branches spread widest 6. As it brings us much peace to our conscience and will comfort us not a little on our death-bed that we have not lived to our selves but to be useful to many especially to Souls so it procureth us love in the places we live in and in the Church of God where we have a good name No man is well beloved though he have good things in him if he be not loving Oh say they he is a good honest man but a harsh Censurer Contentious and so hasty that no man can tell how to speak to him he is a strait man no man is the better for him by counsel encouragement admonition so for other things But if a man be full of love Oh it shall procure him love again he shall be commended while he lives and mourned for when he dyes as they wept for Dorcas but a proud churlish close man he shall live without being desired and dye without being mourned for Many would have Love and Good-will and Credit but will not seek this way to procure it they live closely to themselves neither being useful or any way liberal to their Neighbors let them never look for it Many care not so they may scrape all to themselves for their good name let it go whether it will but these are bafounded and its a curse so to live Thus in general In particular Touching the love to the Children of God which is here chearfully called for consider we both the duty and the maner how it s to be performed For the duty it self it
so glued to these things that they savor and minde no other life nor offer of any such thing A number of prophane people will not part with their sins though to obtain such a benefit And there be such a number of other Comes that calls and carry them away that though Christ call Come few follow him The Devil saith Come and they flock after him The World saith Come and they flock after it The flesh saith Come and they follow it thick and threefold even striving who shall follow it fastest But if they had wit to see whether these Comes tend they would not be so forward The Devil calls Come as the Fowler calleth the Bird into his Net The World calls Come and serves her followers as Dalilah did Sampson and Jael Sisera The flesh calls Come but all that follow it shall dye The Harlot also hath a Come but her Chambers go to Death and Hell and he that goeth in into her is led as an Ox to the slaughter the like might be instanced of others So that Christ by his Ministers might cry Come but few hear and follow O what woful unthankfulness is this Did Christ come down from Heaven to us and will not we come to him one whit Hath he taken so long a journey and come to offer himself and do we refuse O horrible ingratitude Yea what mischief is this to our selves Is it not to seek our own destruction If a King should send a gracious Pardon to a company of Traytors that had deserved Death and they should go on and set light by it would he not send an Host of armed Soldiers to destroy them So may the Lord justly deal with us You are told you are undone without Christ that he can and will save you if you come to him if you will not you cannot but perish and whom then will you blame O whose heart should not leap at such an offer and coming in yield himself and say O it s the first bargain I 'le make the best that ever I shall make How many thousands would be glad to hear such things as these that do not nor are vouchsafed the favor Do you think ever to have a better offer to make any better of your sins then to renounce them and embrace Christ O consider of this and renounce all other Comes which you have already followed and at last ere it be too late embrace this most blessed offer O fall down and humble thy self O but will he ever pardon and receive me who have been thus and thus It s no matter what thou hast been not number nor greatness of sins can let if thy heart could be truly humbled there 's the greatest doubt He as the true Samaritan will pour wine and oyl in thy wounds He is the true pool of Bethesda now the water is stirred step in and though thou hast been Thirty and eight years yea Forty eight and more sick of deadly sin thou shalt be cured Christ is a perfect Physitian what disease is there that he cannot cure The Urinals that stand so abundantly in Physitians and Apothecaries houses may condemn the world seeing there be so few seek to the spiritual Physitian labor to see thy misery understand and apply the Law to make the soul sick as some make themselves sea-sick When thou art touch't deeply with thy misery come to Christ he will do thee good If being burthened with thy sins thou goest to the Devil for councel he will tell thee thy â—ins be unpardonable no mercy better rid thy self out of the way as Judas If thou go to the world they will bid thee be merry and put away these melancholly dumps and thoughts Ride abroad go to Cards Dice haunt Ale-houses c. and go to no more of these Preachers and Sermons they put folks out of their wits that 's the good they do People that were honest folks and lived at quiet since they have used to go after them are grown full of fancies But if you come to Christ he will take pity on you ease comfort and save you O be perswaded will you perish rather then humble your selves will you cast away your souls for love of your lusts We will hereafter for we know that else there is no Salvation O that 's the Devils word Hereafter he knows delays to be dangerous Accept it whilst it is offered lest thou never come to it again If thou despise it thou shalt hear a fearful Go ye cursed If thou wilt embrace it thou shalt hear a comfortable Come ye blessed The Lord perswade your hearts and cause many to come this day if it be his blessed will As unto a living stone The next priviledge of a Christian by Christ is that being come to him he conveyeth of that spiritual Life and Grace that is in himself into every of them which is here set down under the similitude of a building of which there be two parts 1. The Foundation 2. The rest of the House raised and built thereupon which be so coupled as they make but one building For the Foundation which is Christ Jesus he is compared to a stone because as that 's used for a foundation in an house of moment as being sure lasting firm and perpetual So is Christ Jesus the Foundation that bears up his Church and by which it is saved a sure firm and perpetual Foundation without whom there is no hope of Salvation he being the way the truth and the life He that brings another Gospel let him be accursed If he come like an Angel spit on his face defie him to Hell Adam and all since have been saved by him and all that are or ever shall be what he did no other could do and that he did which was needful for our Salvation 1. This condemns all that build not upon this Foundation but on another either in whole or in part as 1. The Jews that look for a Savior in the Ayr that will come they know not when 2. The Turks that build on a deceitful cursed Mahomet that will never come till he be hailed before the Judgement-Seat of Christ for his Blasphemies 3. The Papists who though they acknowledge Christ in word to be the Redeemer and Savior of the World yet they so pull from him and adde to him as they leave him but a bare Name and Title for then is Christ the Foundation and so acknowledged when we acknowledge Wisdom Righteousness Sanctification Redemption Satisfaction Life and Glory to be in him and in him alone Contrarily they attribute part of these to their own Merits Masses Pardons Satisfactions and so they rake together a deal of Rubbish to joyn with the Foundation which will not be for he is an whole Foundation or none of them some few whose eyes God opens in their end as finding no certainty nor sure rest in any thing of their own do renounce themselves and all
places where you live and in all good Works Disallowed indeed of men Here 's shewed how this foundation is esteemed both of Men and God He first speaks of men and that by way of prevention No marvel you speak of Christ to be such a Foundation might they have said we are sure when he came into the world a number cared not for him would none of him and those none of the fools or simple ones but Wise Politick Learned Clerks True saith he but what then yet I have that which will weigh it down namely that he is chosen of God and precious to him and them that shall believe on him Disallowed he was indeed of men They called him the Carpenters Son a Samaritan Wine-bibber deceiver They would have no other King but Caesar never left him while they put him to death with them Barabbas was meeter to live then he What was the cause or how should they disallow him when it was so plain that he was the Christ foretold by the Prophets who came at the same time in the same place and after the same maner whose Life Preaching and Works did well declare him so to be what might be the cause hereof They looked for one that should come as an earthly Prince to deliver them out of the hands of the Romans but his Kingdom was not of this World They looked also for one that should have upheld their Customs Law and Traditions but the date of them was out See by the way what it is to have an old conceit setled in ones brain O how hardly is it removed Again How came they to this height of disallowing him at the first of ignorance and blindeness but after of malice so men grow when they desire not to amend and see the Truth from one degree of wickedness to another The Jews disallowed him and do to this day though the hand of God be heavily upon them according to their own Imprecation His blood be on us and our children whose case is most fearful So is the case of all others that disallow him whereof there be multitudes among us Why nay all we allow him O most of Pharisees disallow him and will perish Yes most among Jews and Turks but all we shall be saved unless it be here and there an adulterer or horrible drunkard c. Consider that of four sorts of grounds Professors three are naught O most among us disallow Christ while they will not come to him embrace him as their Savior and renouncing all evil take up his yoke as their Lord most amongst us allow a kinde of Christ but not a true Christ They allow a Christ that will save them though they never be humbled though they live still in their sins but Christ is no such Christ will save no such O let all such look to it that will not come to Christ as he hath appointed you think the Jews Judas and the Soldiers have a fearful account to make so they have and how shall they appear before Christ at the day of Judgement but even thousands in our Parishes are in no better case that break his bonds and despise the offer of his blood Such are all Apostates that have profest the name of Christ and fall away all fearful ones that deny him out of fear and all that will not embrace him being offered Disallowed Was not this no ill sign of Christ that he was disallowed O no Even that may be disallowed of men which yet is allowed and highly accounted of of God nay the more Spiritual any thing any course any person is the more and the sooner will the world disallow him and it For they be carnal therefore savor the things of the flesh not of the Spirit they be in darkness therefore care not for the light The more Spiritual any thing is the higher is it out of their reach Those courses and persons that be carnal the world allow well of four hundred false Prophets maintained at Jezabels Table good Micaiah and Elias abused of those that wandred up and down in sheep-skins and goat-skins the world was not worthy yet did not the world think them worthy to be among them but thrust them among the wilde Beasts Others also were racked as the vilest Malefactors yea our Savior himself was so accounted so the Apostles men wonder at them as at a thief Hence learn 1. That we are not to esteem the worse either of our selves or others because of the worlds mislike many be so weak that if they see the most and especially any great ones or any learned cry down a man or an action c. they are carried away and open their mouthes wide against them but if that might have gone currant Christ himself had been naught we must not go upon any such rule but examine whether they be allowed of God or not if they be then are we not to regard what the world saith The world wil prefer Barabbas to Christ call evil good and good evil There 's no more heed to be given thereto then to be judged of a blinde man concerning colours As they that have sore eyes cannot abide the clear light and Sun-shine so cannot the wicked abide that which is pure and Spiritual yea the things that they highly allow are abominable in the sight of God 2. That they which disallow that and those whom God alloweth are in a miserable condition they cross God and he will cross them The time shall come when they shall finde by woful experience that he disalloweth them when they shall be glad and desire to be in the number of those whom they have most despised but to no purpose Ye also as lively stones are built up Now of the rest of the building that is reared upon this Foundation Every Believer is a stone of this building a lively stone and all together make up a spiritual House for the Lord to delight in as many stones go to the making up of a material House Now in that Christ is compared to the Foundation and believers to stones built on him it sheweth the near conjunction that is between Christ and them as stones are joyned to the Foundation by morter so are believers to Christ by the Spirit Accordingly he is compared to a head and the Church to the body he to the Vine and the Church to the Branches Such an Union is between Christ and Believers as is between the husband and the wife no more twain but one bone of his bone and flesh of his flesh Before a man have Faith he is as a dead stick or stone by Faith he is united to Christ which is signified by these and the like speeches eating Christs flesh and drinking his blood which is to believe in him shewing that as the meat we eat is turned into our substance and nearly
where it may be they receive conversion and even that terror of conscience though it were occasioned by some outward thing yet it is the Word that indeed works it as which tells them both of their sin and danger The parts of it are 1. An enlightening of the understanding with a distinct knowledge of the principal points of Salvation 2. The opening of the heart to believe 3. The changing of the whole man from that ill nature that was in him to a quite contrary The Law prepares and make them see their deadly danger and by the Spirit makes to feel it grievously and then the Gospel works by little and little hope to comfort and so a change The cause that moves the Lord to do this to any is his meer mercy and no desert as is Election and Redemption so is our effectual calling free And this inward effectual calling is an infallible argument of Election past and glory to come They are links of the golden chain of mans Salvation that cannot by all the Devils be sundred but have one and have all Hereupon me thinks every mans heart should burn within him to prove his calling that hereby he might have a mark of his Election They that can prove it may have exceeding comfort and they must also beware lest being calling out of the world to God they look any more back or be more and more defiled with the fashions and maners thereof and every day in hearing the Word obey every part thereof and walk worthy of your holy Calling Much are they to be blamed that do no more honor their Calling but drop into things like men of this world yea are overcome of the world and covetousness But haply thou doubtest of thy Calling because thou findest not these fruits or not so plentifully as thou would'st be not discouraged though thou beest dull and full of infirmities and strong corruptions yet unfainedly hating and resisting them and being grieved at them and using the means against them thou art not to call thy foundation into question yet must thou humble thy self and as occasion requires set on more earnestly use the means more carefully and daily renew thy repentance But for those that shew no fruits of their Calling but though they have had the Word and been Hearers yet remain prophane and impenitent altogether or seeming to go some steps yet are not changed throughout through Faith they are not yet called for never imagine that every one that hears Sermons yea usually and with joy and mends many things and lives in some good fashion is straight truly called not onely the high-way ground but even the stony yea thorny which went far and beyond most in Congregations yet were not effectually called and numbers among our selves that think well of themselves are not truly called are not Believers nor turned to God Well let every man examine himself throughly being not called I dare not speak a word of comfort to you in this case you have not onely no mark of Election but the contrary when God hath by all means called as by promises threatnings c. and none have prevailed O now use the means with all diligence and though hitherto you have disobeyed the words of Gods calling yet let them now open the doors of your hearts If you do God will be merciful and blot out all if you will not when you shall hereafter call you shall not be heard and you which would not obey this gracious voyce of the Gospel to believe and repent that you might be saved shall one day hear another kinde of voyce from him which you shall obey nill you will you to your own confusion Out of darkness into his marvellous light Here are the parts of calling both from whence and whereto By darkness is meant ignorance of Christ Jesus and sin which are the works of darkness and tend to utter darkness In this case they were How could these Jews be said to be in darkness which had the Law and were skilful therein and stood not a little upon it They had knowledge of the Law but Christ Jesus the accomplishment of the Law they knew not to know whom aright is life everlasting All knowledge without this is nothing but darkness still so that he means not that they were without the means of knowledge as the Gentiles were for one may have the means and yet be in darkness nor that they were called out of ignorance to some knowledge by the means for one may have much knowledge and yet be in darkness but that they were called out of darkness that is out of ignorance of Christ and Salvation by him out of the state of corruption and sin and working the works of darkness and going to utter darkness To his light that is to know Christ by a saving particular and effectual knowledge to Sanctification and Holiness of life which are the works of the light and so to the hope of the eternal light of happiness Hereunto they were called out of the state of unbelief and sin which tend to death for so sin is called darkness and holiness light Sin is termed darkness because it comes from the Devil the Prince of darkness loves darkness and goes to darkness Holiness comes from light even God the Father of lights loves and can abide the light and goes to light and God the Fountain of Holiness is called light Here note What every mans estate is till he be called even that we are not onely darkened but darkness it self We were all made light in Adam full of knowledge and holiness since the fall we are all darkness and when God means to save any he pulls them out of darkness Darkness hath a power indeed which were it not for the Almighty power of God delivering us therefrom would hold us under for ever and as long as we be in this darkness we have no right to the Kingdom of God nay we have nothing to do with God we are neither his sons people nor servants The man that is not effectually called and sanctified what gifts soever he hath is yet in darkness and never wrought other then the works of darkness He may do good things and the works of light but they be not so in him being darkly performed by corrupt nature without Faith or the Spirit neither tending to the right end This may be said of every unregenerate person though never so old civil or of good parts 1. This confutes the Papists that teach that there are some such pure Naturals left in man some Free-will to goodness which if God stir up a little and help can work and that they can merit of Congruity which crosseth both this and other Scriptures as That the thoughts of mans heart are onely evil continually That the wisdom of the flesh is enmity with God and That
battel a Mariner in a tempest a friend in adversity so are the godly known in adversity As the Apostle speaks of Heresie so may I of afflictions They must needs be that they which are approved may be made manifest among us 2. To confirm his Truth not in respect of it self but of men and to whet on others as the seed of the Church is the blood of the Martyrs 3. To make a way for his judgements on his enemies and persecuters of his Saints whereof though the perfection be to come yet even here God suffers them not to escape his hand in a notable maner which doth not a little strengthen his servants 4. To prove the faith and patience of his own children and to encrease the same Spices smell best when they are bruised and graces appears most when most tryed 5. To scour off their soyl that they gather in the world and make them bright 6. To stir them up to every duty the more fervently 7. That they may be like to their head Christ Jesus who by suffering entred into glory 1. When we enter into the profession of Religion we must beforehand sit down and cast up our accounts what the same may cost us which if many had done they had escaped the horrible sin and foul shame of Apostacy Most profess Religion in the time of peace but when trouble comes they will be gone one would sit at Christs right hand another at his left in his Kingdom but will not be batized with the baptism wherewith he is baptized neither with him will drink of the bitter cup of affliction They will save themselves from any hurt yea they think themselves wise persons that can shift off sufferings and them fools that suffer for the Truth but they will prove fools in the winding up 2. When troubles come bear we the same patiently and joyfully we have the Prophets Apostles Martyrs and all the troop of Saints for our companions To us its a sign of salvation and great is our reward in Heaven It s a righteous thing with God to recompence tribulation to them that trouble us And to us that are troubled rest with him When we have fought the good fight we shall enjoy a Crown of Glory Because Christ also suffered for us Another forcible Reason from Christs example which was done also for our imitation If Christ hath suffered why should not we If he that was God suffered at the hands of wretched men how much more may we men of mortal men like our selves If he for you then good reason you should suffer for him That he did was for a patern for us to follow and that patiently as he did his whole life was no other Though our salvation come cheap to us and of Gods meer gift yet it came not so to Christ he paid full dearly for it Gods Justice which would be satisfied required the same There was an infinite wrath due for our sins which Christ did undergo 1. If Christ hath suffered are not we to pledge our Master if the servants do but what their Master hath done before they have no cause to complain 2. If Christ the Son of God most holy suffered is it such a matter for us poor miser sinners to suffer 3. If he suffered for us his enemies should not we be much more willing to suffer for him and think our selves happy as who hath delivered us from the everlasting sufferings in Hell by his suffering for us and from reproachful sufferings that we might have had for some foul offences in this world and hath turned them into a few glorious sufferings for his name 4. Consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your mindes Consider who he was and what thou art and it wil much take away the bitterness of affliction For you so some read even for servants for the meanest with him is no respect of persons No rich nor poor bond nor free in Christ the one have as good right as the other nay though God have some of all yet most of the mean are Christs they receive the Gospel This may make the mean of the world to bear their condition the more patiently and comfortably they have part in Christ if fault be not in themselves and may be heirs of grace but for the most part the poorest of all exclude themselves and I know not how the hand of God goeth out heavily against them Leaving us an example c. We must not set Christ before us and consider him as a Mediator and Savior onely but as a patern and example to follow and that a most perfect one we must labor to imitate him and if we belong to him we must walk as he walked we must thus think with our selves when we are about any thing what would Christ Jesus do if he were in my cloaths So do thou and not otherwise so do in thy calling in patience forbearance c. And in a doubtful case ask what would Christ do in such a case That may we know by the rule of the word for accordingly would he do this is a good image of Christ better then Popish Pictures and Crucifixes Get we an image of Christ out of the Gospel and accordingly live we thereby and be we more and more changed thereinto Verse 22. Who did no sin neither wus guile found in his mouth THe example of Christs sufferings is illustrated 1. By his innocency 2. By his admirable patience Innocency that he had no sin no not so much as ever slipt in his tongue and so was perfect Now if he had no sin suffered patiently much more should we that are sinful Creatures and do one way or other deserve a thousand times more then that we suffer His admirable patience set forth by that he suffered and his bearing the same sufferings in word and deed where 's shewed both what he did not and what he did He requited not onely not ill words with ill deeds but not the worst deeds that were done to him with an ill word again and he committed his cause to God knowing that he knew what was to be done and would judge righteously between him and them Who did no sin c. He had no Original sin but was conceived by the holy Ghost The matter whereof he was framed which he took of the Virgin was freed from all spot of sin and filled with fulness of grace yea from the first moment of his Conception was united into one Person with the divine nature So did the Angel declare to his Mother That holy thing which shall be born of thee shall be called the Son of God 1. Then he suffered not for his own sins as they wickedly imagined that put him to death as was foretold but from ours altogether
above all others Oh! it rebukes our cold serving him which will scarce lay down our lusts at his request who yet laid down his life for us our proud lusts revenging lusts covetous and worldly lusts unclean lusts c. O fearful unthankfulness And how hardly are we brought to do duties No forwardness therein negligence every way and when we do them how cold and careless are we O lamentable Is a cold drowsie service suitable to such a love as this we may be even ashamed herein And for suffering alas we have no will no not to endure a mock a frown of a great person we will make friendship with the world rather then to endure the least disgrace we will forbear many duties nay to keep company with Gods servants onely lest we should be counted Puritans How shall we then be able to go to Prison and death for the cause of Christ 3. To all that mourn in Sion to all that are heavy laden hungring after Christ Jesus and willing to take up his yoke and to all other Believers this is matter of most unspeakable consolation Their sins be gone and all the punishment due to them no punishment shall befal them here as on the ungodly no wrath or condemnation hereafter Their afflictions are merciful corrections to further their Salvation To them death is no death but a passage to life that whereupon their Souls are received into Heaven their bodies committed to the earth both which at the Resurrection shall be joyfully reunited O how should we walk worthy of this in all holiness and honesty But to all that shall not have part in Christ there remains unspeakable misery it had been good for them they had never been born they must bear their own burthen and sink to Hell there to be for ever and ever This will be the portion of most because so few receive Christ so few are humbled so many through pride and profaneness refuse to be guided by him O how few will cast away their lusts and yield up themselves to be ruled by him and his Word It will be most woful to the Turks Jews and Pagans that shall perish without Christ but yet of all others their judgement will be most fearful which have had him preached daily and by the Ministers of God have been so often besought to embrace him and yet have despised him would none of him Oh it will encrease their torment to consider that they had offer of Christ and many believed in him and were converted by the same Sermons whereat they themselves were no whit moved O this will fret hearts O le ts consider this we that live in this happy time One would think every man should receive and imbrace Christ Jesus but alas how few do this for them that do not it will be their undoing O give no rest unto your selves till you can get a discharge in and by Christ confess bewail crave pardon cry to God and resolve to turn to him The water is now stirring step into this Pool of Bethesda 4. This condemneth all false ways for Salvation for other then Christ never was any neither is or shall be therefore all that reject him as Jews and Turks or embrace him onely to halves as the Papists are in a fearful case as all among our selves that trust to any thing else besides him That we being dead to sin c. Another main end of Christs death and another great benefit redounding unto us thereby namely That he dyed for us not onely to free us from sins and wrath and damnation deserved thereby but also to kill sins in us to deliver us from the power thereof and to dissolve the works of the Devil in us that being dead unto sin we might live unto righteousness Of the words first in general then in particular In general note we thus much that For whomsoever Christ dyed he dyed to kill sin in them for he dyed not to free us of half our misery and leave us in the other half nor to be at a great deal of cost with us and for us and yet leave us in a case fit to do him no service as if one should ransom a man out of the Turks galleys and leave him in the midway but hath done all this that we might be fit to do him service thereupon giving us his Word and Spirit to humble us and so to change us that sin may be mortified in us and we made live He is not onely made of God unto us Redemption but also our Sanctification as he hath redeemed us so hath he purged us to be a peculiar people unto himself Christ affords both and from him we may as well look for the one as the other yea whosoever hath indeed his part in the one cannot be without the other and in token of our thankfulness we ought to labor by all means to shew forth this latter 1. This confutes that wicked slander of the Church of Rome We talk say they that we must be saved by Christs death and by Faith in him onely and not by any thing we can do and therefore that we set men at liberty to do what they list and open a gap to all licentiousness but as the Gospel is not a Doctrine of liberty so neither do we by preaching give way unto licentiousness The Gospel requires as strict obedience as the Law doth to every of Gods Commandments though not in extremity neither freeth it us from any duty to God or men yea teacheth us That denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world and that none have nor can have part in Christ which give not themselves to good works 2. This setteth forth the wonderful goodness of Christ Jesus that hath not onely freed us from Gods wrath and the punishment of our sins which is unspeakable goodness but hath appointed to give us his Spirit to free us from sin for if we should all our life here have lived after our own lusts or under the power of Satan what a base and woful life had this been that we might both in heart and body serve him in the works of holiness and a godly life 3. This condemneth all those that lay claim to the death of Christ and yet live in their sins and old lusts Numbers in these days have got this by the end They hope to be saved by Jesus Christ They be no Papists that look to be saved by their works but they believe in Jesus Christ with all their hearts and yet they are not washed from their old filthiness but abide still in security in all or some of their lusts But let such know they speak impossible things God hath joyned these two ends of Christs death and they divide them yea blasphemous things that Christ dyed to set men at liberty to live as they list O woful
counsel of Daniel to Nebuchadnezzar even that they would break off their sins by repentance O turn ye why will ye dye acknowledge I beseech you all your rebellions and treacheries against God and that you have deserved hereby to be cut off entreating yet for pardon and mercy through Jesus Christ Turn to God with your whole hearts and learn to know that sin is odious bringing dishonor to God and destruction upon your selves O shun all evil little and great shun it at all times in all places how gainful or pleasing so ever and whosoever commands it or whomsoever you see practice it together with all the appurtenances and occasions of the same Means to evil may be these 1. Labor to understand the ten Commandments and so what is good and what is evil 2. Labor for faith which purifieth the heart from evil even the assurance of Gods love to us which may work in us love to his Majesty and so an hatred of all evil 3. A sanctified heart the inseperable companion of true faith 4. Attend on Gods ordinances publikely the Word and Sacraments and in private use meditation conference prayer c. 5. Watch and pray that we enter not neither be led into temptation 6. Make we a Covenant against evil as Job and David 7. Call to minde the fearful wrath of God and the wages of sin and the examples thereof on many both in Scripture and our own experience as also the hour of death when it will trouble us and lie heavy on our conscience and the day of Judgement when and where we would be loath to meet with it 2. This also rebukes them that eschew some evil but not all nor at all times or in all places Being commanded what will they not do What not for profit pleasure preferment The sins of their complexion and trade they will in no wise leave they run upon things because lawful though they cannot use them lawfully If they can sin secretly they make no conscience thereof 3. This may serve for instruction with rebuke to most Christians and to us that be most ancient professors that though we have a general purpose against evil yet we neither hate it so deeply nor shun it so carefully as we ought nor are so much humbled when we have been overtaken and have fallen thereinto as we ought we complain of our crosses but grieve not so much that we have fallen into sin If one should threaten to run at us with a naked sword or shoot at us whensoever he could finde an opportunity we would be wary and watchful upon our going abroad having an eye in every corner c. O do we thus against sin which watcheth but an opportunity to do us mischief If we would thus do we should not be so often overtaken as we are we should see better days scape numbers of crosses have more peace to our consciences more joy in our death and a freer passage to Heaven But alas we judge even that which is a great evil to be but a little one it pleaseth us if we have any colour for the same as that we have but once committed it that others do so and so c. Thus do we prophane the Lords-day despise his Ministers and run upon all sorts of evils 4. This affords consolation to all such as do indeed eschew evil and that out of an unfained hatred thereof rejoycing in nothing more then when they prevail against it grieving at nothing more then when they are overcome thereby such do indeed love God such fear him in truth and so are beloved of God and shall be everlastingly blessed these shall live happily here in joy and bliss hereafter O go on in this Christian course though the world hate you because ye do not as they do though they call you precise fools because ye dare not swallow such goblets as they do yea though hereupon ye pull danger upon your selves yet must ye eschew evil and so let us It s no matter though we have the worlds frown as long as we have Gods favor and what if we shall miss many a sweet morsel of profit pleasure and promotion if we be free from the gripes and vexations of conscience and the wrath of Almighty God they that now have their sweet meat would one day vomit up their morsels if they could as Judas did who though he rid himself of the money yet could not be rid of his wound of Conscience nor of the Judgement of God upon him were they ever the worse or had they any cause to grieve that they had not a share with him in the thirty pieces And do good This necessarily followeth on the other No man can have his heart truly nor aright set to do good whose heart is not first purged of the love of all evil for they cannot stand in one heart and at once and that man that lives and bears himself in the practice one sin never did good aright in his life neither ever pleased he God Who can serve God in one thing that serves the Devil in another This may serve to rouse up some that fain would do well and many good things they do but some one old accustomed sin which they know is a sin they cannot leave Well there 's no hating sin it will not do well the end will not be good it s but to be almost Christians Some will say Such a Preacher hath prevailed much with me and done me much good but as long as one known sin is lived in all is nothing worth to Salvation It s true a childe of God through strong temptations may be overcome of the same evil which he hates but he both covenants against it is careful that he may not fall into it having fallen he is much grieved He that is not grieved but doth again upon the next occasion fall to it is indeed in a grievous condition Thus from the order To do good is sometimes taken in a strict sence for the performance of the works of mercy whether for body or soul or both Here more largely for that good we are to do to our neighbor enemies that do us hurt or yet more largely for whatsoever God hath commanded in his Word Whose will is a perfect rule of Righteousness and makes that good which he requireth Whosoever would see good days here and hereafter must set himself in body and soul to the obedience of Gods will in doing good No other shall be saved good is the way leading to this end To come to this end we must walk in this way Reasons 1. It s good and amiable of it self as the Lord is 2. God commands it who is our Soveraign Lord and King Thou shalt do thus and thus saith he often throughout the Scriptures for I am the Lord thy God 3. All promises in Scripture of good things here or
God to come and yet they feared nothing Note that wicked men fear not Gods judgements Thus was it with the Sodomites with Lots sons in law with the Israelites This is indeed a token of a wicked man as being an argument of unbelief Atheism and hardness of heart and that they are mad on their sins These are sure to fall into destruction This condemns the common unbelief and impenitency of most men for though they hear Gods judgements denounced against sinners and that they hang over the pit of Hell and that he will judge Whoremongers and Adulterers c. and that no such shall inherit the Kingdom of Heaven and that they are thieves for every bit of bread they eat that if they come to the Sacrament without their wedding Garment they shall be bound hand and foot c. yet they fear no colours but go on like blinde Bayard People were of old afraid of Purgatory but these are not whatsoever can be said of Hell or the day of Gods dreadful judgement But they that now fear them least shall one day feel them most whereas Gods Servants which tremble and humble themselves with David Habakkuk and Josiah hiding themselves with God shall escape and they that fear them least before they come and are boldest in sin they are most stricken with horror and most cowardly when they come as Ahaz Saul Belshazzar c. Wherein few that is eight souls were saved by water Here 's the proper use and end of the Ark The preservation of Noah and his Family from drowning By souls we are to understand men and women and by being saved their temporal deliverance 1. In that the Ark preserved them and was not overturned with the raging of the waters and that Noah with his were not choaked being so long there with beasts Note That What God will have a thing to do though it seem never so weak or unlikely yet it shall be sufficient to effect it as Sampsons jaw-bone the compassing of Jericho Daniels pulse which he eat the Whales belly for Jonah Jordan to cleanse Naaman so by the foolishness of Preaching by the Ministery of a few mean men to speak of in comparison to convert the Gentiles c. If God shut up Noah in the Ark he shall be safe enough yea and how many poor live and prosper with a short and bare allowance and many of them in sickness get up with poor help and means O the happy condition of Gods Servants what means soever they have if God bless the same they shall suffice to do them good Hereof how often in time of danger when means have failed or weak means onely were to be had have we had experience 2. In that Noah with six other righteous persons besides himself were preserved Note Both the reward of righteousness though not for merit but Gods mercy and what a dignity and priviledge it is to be righteous one such is more worth then ten thousand others As they are the glory the wicked are the dross so do they finde that godliness hath the promises both of this life and that which is to come O what a provocation and encouragement ought this to be unto us to labor to approve our selves to God to be righteous in Gods sight and to walk with him Such shall be preserved from all evil of body and soul for those that be otherwise they lie open to all judgements here and to eternal destruction hereafter O that men could believe the odds between the one and the other Cham being with his Father in the Ark was preserved from the Flood but after was cursed and condemned for his sin and is in Hell Note both that Its good to be near the godly The place and they that be with them fare the better for their sake as Laban for Jacobs and Potiphar for Josephs wicked Jehoram for Jehoshaphats all in the Ship for Pauls and here Cham for Noahs and none can be saved by any other bodies goodness The soul that sinneth shall dye and every one shall be saved by his own Faith C ham perished though he had Noah to his Father who was such a good man Note further That Though the wicked both may and do often escape bodily dangers as Cham did yea live wax old and grow in wealth c. yet they shall not escape the everlasting judgement of God for their sins While they continue their sins whatsoever their prosperity be their judgement sleepeth not neither doth their damnation slumber 4. In that of those which were saved from drowning being but few yet one was not saved eternally Note That It ever hath been is and will be that a very few have been or shall be saved thus you see it was in the old world So was it under the Law when all the Nations lived without God in the world onely God was known in Jury yea though Israel was as the sand of the sea yet but a remnant of those were saved How few in the wilderness but were disobedient how few under the Prophets but were idolatrous and stiff-necked In the days of Christ where was faith to be found and now not to speak of the Jews Turks and Pagans even among Christians doth not the love of most wax cold Narrow is the way to Heaven and there be few that finde it Many are called but few are chosen Gods people are a little Flock Faith and Repentance without which none can be saved be so difficult things as few attain them An Hypocrite and civil man may go far but come far short If indeed to speak two or three good words at ones death were a sign of repentance as numbers hold or Heaven were so easily come by in vain did Gods Servants humble themselves and labor to cleanse themselves in innocency I would never care for coming into Heaven if it were so easily obtained as the Arrian at Norwich about to be Executed said to one standing by Do you think Christ would forgive me if I did confess and believe in him and acknowledge him O saith the party without all doubt he would To whom the Arrian If your Christ be so easily to be entreated I 'le never believe in him But not every one that saith Lord Lord shall enter into the Kingdom of Heaven Faith and Repentance with the change of a man is the greatest work in the world Though we cannot judge the precise number of those which shall be saved neither yet who they are yet generally this is true That in the visible Church but a few shall be saved We must not therefore content our selves to do as most do or the rest of our Neighbors do but rather as the fewest do else we can never enter into Heaven or be saved we must crowd and strive hard and labor to be of the number of those few which shall be saved we must give all
on Christs passion O it s a fruitful mother of many children To know that sin is enmity against God fights against the soul brings death with it is not so available to kill sin as to know and meditate on this That Christ hath suffered for us in the flesh From the necessity of Christs sufferings whereof I have already spoken in the foregoing Chapter Note 1. Our woful and miserable condition as we are of our selves 2. The ugliness and hainousness of sin in Gods account 3. The admirable mixture of Justice and Mercy with the unspeakable love of God and Christ Jesus The Jews said He loved Lazarus well because he wept for him much more may we say That he loved us because he hath dyed for us David loved Absolom well who wished that he might have dyed for him how much then hath Christ loved us having indeed dyed for us O what love do we owe for this so great love 4. The happiness of such as do truly believe and repent their debt is fully discharged and having right unto Christ there 's nothing that the Lord will deny them 5. That we are to renounce all false ways of Salvation the Jews the Turks and the Papists way all other ways besides this 6. That we are to labor to know we have part in this yea Christ having suffered we must also bear afflictions patiently Arm your selves likewise c. The duty whereunto we are exhorted is to suffer in the flesh to mortifie our flesh that is our corrupt and sinful nature and the lusts and sins thereof both inward and outward But 1. Most are so far from mortifying their lusts that they follow them with greediness and cannot endure any to speak against them These be fools indeed to destroy their own souls by living in enmity and opposition against God 2. Some it may be refrain some lusts but others they live in and yield to and yet these will claim part in the death of Christ hope to be saved by Christ but so long as it s thus with them its impossible that they should have any part in Christ. Do we therefore labor for mortification applying the edge of the Word of God to the throat of our lusts That we may not give way hereto le ts often call to minde the threatnings of the Word the Sacraments of Baptism and the Lords Supper what God offers us there and what we convenanted with him for the crosses which our lusts have drawn on us Gods manifold mercies unto us but especially meditate on Christs death and passion which is indeed a strong corrasive to eat out sin for our corruptions remain too rank and through want of care and too much yielding thereto be not subdued as they ought Let us know that he is the best Christian not that hears most or knows most or can utter most but he that hath most power over his affections and heart Note further from hence That as our lusts fight against us so we must furnish our selves like Soldiers that we may prevail against them It s no easie thing to get out of sin or to get the Mastery thereof it s to mortifie our members to pluck out our right eyes and cut off our right hands It s easier to take any pains in offering sacrifice nay fast extraordinarily and to part with our goods with thousands of Rams and ten thousand rivers of oyl yea with our first born then to part with one beloved sin They that would overcome their lust must not stand still or be without weapons we have that within us which rebelleth against the Law of God and would lead us captive to the Law of sin which is in our members Hereunto the Devil addes his power the world also joyns herewith by ill examples bad counsels mockings revilings c. and therefore we must be resolute and play the Soldiers if we would get out of our bad course Through want hereof some even under a powerful ministery be never converted some get a little way but hang behinde in sin some are a great while ere they can get out whom the Word having called and awakened the world the Devil and their own lusts do again freshly assault nay some being truly converted yet fall back again into foul security and have yet strong corruptions and many odde qualities c. 1. This rebukes most of the world who do indeed joyn with these enemies few fight against them but fewer resolutely and therefore are led captive of them to their destruction 2. This may provoke us to put on the whole armor of God to arm our selves on all occasions and in all temptations with good thoughts and meditations of the ugliness of sin danger of it its hatefulness to God with the passion of our Savior Christ O how few arm themselves or when they do it s but to halves O this must be put on and kept on continually night and day we shall sleep never the worse there can be no truce between us and our enemies This must be kept even in the times of greatest prosperity Ships usually are cast away in storms but Christians may miscarry when its calm Thus was it with David he abode constant in all Sauls storms but in the time of peace was carried away with Bathsheba's beauty It must be kept on even in our old age and till death for then will the Devil set himself most against us and both Noah Moses and others did then catch worse foils then ever before Suffered in the flesh To mortifie our corrupt nature is called suffering in the flesh and the truth is its hard to say whether is harder to suffer bodily torments and pains or to mortifie a mans lust O it s a death to part with them yea when in a man after long strife between the grace of God and his corrupt nature in the work of his conversion grace prevails it s even as the pangs of death as when the Devil went out of the childe he threw him down and he lay foaming as if he had been dead O it s not so easie a matter as the blinde and prophane world imagine Hath ceased from sin That is living in any sin For he that is born of God sinneth not and He that committeth sin is of the Devil That he no longer c. The whole time of our life that remains after we are called to repentance ought to be spent in the service of God and practice of Repentance and a new life We owe all our life to him all the days of our life the whole time we owe all to him who hath made and preserved us nothing to any other What time therefore we have spent in sin we have robb'd God of it and so ought willingly to give him the remainder redeeming that is past with all diligence The time past we know but
what is behinde we know not how little it may be and therefore must make use of the time present in turning to God and providing for our own souls 1. This rebukes those that have spent a great part of their life in sin and yet being called to repentance cannot afford this remainder to God as yong men that think it as yet too soon c. much more horrible and wicked are they that have spent half their life their yong time in pleasures and vanities and now are as mad of the world as ever with whom even yet it s too soon to turn to God 2. Let this be a provocation unto all sorts to turn unto God Let yong men repent they be called and invited hereunto O now it would be acceptable to God when their wit is fresh their memory good their body and minde able it would be like Abels sacrifice As for old torn lame Sacrifices God hath no regard to them If we begin betimes we shall prevent a number of sins and so a great deal of smart and sorrow Besides we shall learn goodness with much more ease if God should from our youth turn our hearts after it If we delay we shall thereupon see not onely how wretchedly we have spent our time and misused our wit memory and strength but how dull we be when we are old and unfit to learn it will much vex us an old Convert lightly never gets knowledge and sees but dimly the way as he that saw men like trees If one should defer to learn a trade till age he might easily perceive that his wit were dull his fingers and joynts stiff Let the middle aged repent nay let not even the oldest despair but hasten to repent that if possible they may crowd in And for those that have long walked in the ways of God let them hold out to the end do so still many of Gods servants have been tript in old age yea and then the Devil labors most to intrap them Should live in the flesh to the lusts of men but to the will of God We must neither live in gross actual sins wherein most men live that lust after them as a woman longeth after a thing when she is with childe nor give way to the inward corruptions of our hearts proceeding from that old man Lusts Original sin concupiscence that is in us we must not live after the lusts of carnal natural and unregenerate men called in the next Verse The lusts of the Gentiles of which as being enemies to God and to our own souls and bringing death along with them I have already spoken It s an argument that they which live after them be not Christs To those now living after their pleasures and following their lusts it will be said hereafter as to Dives Thou hast had thy pleasure as Lazarus pain now is he comforted thou tormented But we must live after the will of God To whose will should the servant be obedient but to his masters the subject but to his Princes God is our master and soveraign His will also is a most holy pure and perfect will and a rule of righteousness he requires no uncomely no hurtful thing of us but that which is holy and profitable every way The Angels in Heaven they do the will of God our Savior came into the world to do his will In his passion he had respect hereto Not my will but thy will be done saith he all the Saints do it and the godly on earth are and ever have been careful hereof as being a note of such as shall be saved All creatures in their kinde obey the will of God and do that they were appointed for we are taught to pray that this may be done To do this in all things willingly brings comfort and peace along with it 1. This rebukes those that will not be brought in subjection to Gods will but of all things that 's most irksom to them Who made thee who gave thee this comely body and reasonable soul who hath preserved thee whose will shouldest thou be subject to art thou a masterless person such should be sent to the house of correction Whose will dost thou follow what fault findest thou with Gods will is it a better will which thou followest O no it s a most corrupt and sinful will 2. It rebuketh those which will be ruled by the will of God in some things onely and at their pleasure this is not to do Gods will but our own Such was Pharaohs obedience Sauls the Devils About this there 's no small stir in the world God would have his will and men would have theirs Ministers call for Gods will and people will have their own though they dye for it say who will against it And indeed oftentimes what is it but their will that they do oftentimes It s against their profit their credit prejudicial both to soul and body Why do men follow drunkenness and riot but because they will This is the cause why Preaching is so little regarded of most so much opposed by many even because it would set up Gods will and pull down mans If any Preacher shall speak against prophaning the Lords-day Oh he is a troubler of Israel hinders people from their wills and old wonts They enquire not what Gods will is in things but what their profit and pleasure leads them to not what is the way that God would have us increase by namely by diligence in our calling by equal and righteous dealing c. is Gods way askt after and followed No but shorter cuts are sought after as by deceit oppression and the like it s a sign that such shall never come into Gods Kingdom every Creature is better then they and have a better end except they repent If they will have their wills they must have that belongs to it they must pay dearly for them as many do Israel would have flesh in the Wilderness would have a King as other Nations had they had their wills but it had been better for them they had been without Ahab would have his will in going to Ramoth Gilead he had it and there perished God will have his will of such in their condemnation as who will resist his Soveraignty and he will not cease to be a King though they refuse to be Subjects O considering the filthiness of our own will and the the dangers thereof and the holiness of Gods will and the benefit that comes thereby that we would renounce our own and follow Gods will 3. It rebuketh the Servants of God that be not so careful of the will of God as they ought O how often do we suffer our own wills to bear sway in omitting many a good duty or doing it coldly so in doing that is evil in wrath impatience worldliness c It s his will that we should forget wrongs but we do often nourish and retain them
go no further But God bids us use the means and look for good success and cast our selves on him I grant indeed if we should look upon the world the Devil our selves we might fear as also considering that many great ones have faln but its like either they trusted to themselves or neglected the means which if we do not God will keep us If we should use the means and yet torture our selves with care how miserable were our lives Another saith he shall never be able to abide persecution and the fire let such labor for faith and love and yield to God in what he calls for bearing present afflictions patiently whom God will enable to greater if he shall call them thereto So some are afraid they shall dye a raving death some that they shall be bedrid and lame some that if they should have the Stone or such a grievous torment they were never able to endure it c. It s good in some sort to hove some such forethought to quicken our care but not distrustfully to discourage our selves Again if a man should be so careful for his soul as to neglect his Calling and think he should not follow it this were excessive care Excessive care for the body it s either for fear of evils or for obtaining good things For the 1. O what if I should lose all I have and come to misery by Bankrupts fire c What if I should fall into such a cruel mans hands he would undo me Also what if I should for my well doing and profession have my Landlords displeasure be put into Courts brought into trouble c. we must labor for grace to bear us out in such things and for heaven doing our duty wisely and godly as Daniel and leaving the issue to God on whom we must cast our selves and our care For the 1. It s either when we take care for the successes of things which is Gods part or when we use excessive care that makes us sin by neglecting some duty or committing some evil For successes as when we have made a bargain and used the means then we fall to take thought for the success too but Oh if it should not prove well I should be hindred or undone but we must use the means and leave the success to God when we have used the outward means and prayed and so sanctified our labors then ought we to live by faith and be assured that we shall have that success that God shall see best If it shall fall out to my desire I shall desire to be thankful if otherwise I know God will dispose it to the best as Esther If I perish I perish For excessive care for worldly things when men will for these neglect good duties to God their own Souls Families Poor Word Sacraments Prayer c. or shall commit evil by stealing oppressing dissembling defrauding breaking the Sabbath c. This is wicked Would God have us provide for our selves with his dishonor with the wounding of our own souls and hurting our brethren or cannot he provide for us sufficiently without these When we follow our Callings all duties discharged and be provident and thrifty that nothing be lost this is as far as we must go further we must not any further is too far 1. This rebukes the universal sin in this Land Poor people take such thought what they shall eat c. that they lye steal c. The richer sort use all unconscionable courses dare not come to the Word for fear of wanting nor read nor pray in their Families but dare do any evil or at least be so excessively careful as that thereupon they use lying deceit oppression racking rents c. and this is not the fault of the bad onely but even of Gods servants who be tainted with too much care under the the colour of lawful care going too too far They are careful oftentimes about the successes of things when they might by faith rest quietly on God They do often neglect good or post it over and do evil with more care The root of this in the men of the world is want of Faith for had they any perswasion of Gods love and care they would not be thus careful so also the want of prizing seeking and regarding Heaven and Spiritual things In Gods children the weakness of Faith is the ground hereof as also their too little esteeming of heaven and heavenly things For if we were assured of Gods particular caring for us aud that heaven so excellent a place is ours and did more highly esteem of Spiritual graces with the means thereof we would spend much time in them and so be kept from so much worldly care 2. Let us therefore labor to be purged of this distrustful care or being free to keep our selves so To this end we must labor for faith and to encrease therein and highly to prize grace and the rather must we thus do because as this vice hath so ill roots so the fruits are as bad Excessive care for the world hurts the body brings gray hairs distracts and rends the minde asunder makes a man unfit for any good unfit to be a good Magistrate as who will never tend or regard the publique good so to be a good Minister nay to be a good housholder as which will justle out or hinder Reading Prayer good Duties c. It hinders a man from the Word or if he doth come thereto he is already so full as all runs beside or falls asleep and so cannot meditate thereon or receive any comfort thereby it choaks the Word yea in time makes a man mock at it It makes him unfit to pray or perform any other duty yea unfit to dye and for Christs coming but fit for all evil for its the root of all evil and easily leads a man to the breach of any Commandment The Devil can fasten any temptation on such a one Let us therefore take heed of it and the rather for that 1. These things be good in a very mean degree cannot breed contentment nor make a man happy 2. They are base bones for Dogs such as Reprobates have more in plenty then Gods Children more meet as wages for slaves then portions for Children even the wicked have these but the godly have spiritual graces here and hereafter eternal life 3. They be very vain subject to many losses and changes yea and we are as vain as they which if we should never lose yet might be taken from them not twenty or forty years hence but ere to morrow and whether we shall leave them to our children we cannot tell haply it may be to strangers yea enemies if to our children we know not how they will spend them If some miserable men that have robbed God stoln from the poor sold themselves to the Devil had but leave to look out of their graves a little and see who dwells in their houses and have
the alarms either of mercies or judgements He sees not one step of the way to Heaven nor the danger he is in Though he wallow in the mire of foul sins that a good man will stop his nose at yet he smells nothing he cannot taste good and evil asunder but calls sweet sower The Word good Counsel good Company c. wherein Gods people take most delight are bitter to him Though the word hit him never so hard blows he feels not as neither though he wound his own conscience with never so foul sins And 2. As a man asleep loves not to be awaked so a natural man out of his sins and to be called upon to repent 3. As in sleep men dream of that they have not so a natural man dreams he is in a very good case hath faith repentance love c. when it s nothing so and when he awakes he confesseth it 4. As a man in sleep speaks some good words but knows not what and by and by is out so a natural man in good company will speak good words but hath no feeling of them and will again be quickly out of them 5. As a man before he sleeps gives direction that none awake him and turns from the one side to the other sleeping now on the one then on the other so a natural man will not be called upon to repentance having slept long enough on the one side in prodigality will haply turn on the other and lie as long in covetousness 6. As a man that hath been in a long deep sleep can hardly be awakened though it thunder though the winds be ready to blow down the house he hears nothing so it s hard to awaken any out of sin especially when they have lain long and lived therein no Preaching or calling on no Judgements of God though never so apparent can awake them from their security 7. As sleep is an image of the first death so is sleep in sin of the second Therefore we must endeavor for faith and set upon a good life we must learn to watch and keep us well while we be well To this end we must make use of the Trumpet of the Word daily sounding in our ears and take notice of Gods Judgements both on our selves and others What may not induce us hereunto Reasons are many 1. We are of the day and the light of the word shines in our faces It s enough for them in the night of Popery and where the word is not to sleep in sin he is a sluggard indeed that sleeps when the Sun shines his face Some of you have slept till nine a clok till high noon till three in the afternoon for shame awake 2. He that sleepeth in Harvest is the Son of confusion This is the plentiful harvest of the Gospel Now there is good to be done good gathering of faith knowledge repentance and such other graces 3. It s a shame to sleep when others be at work Many through Gods grace be awakened by the word and are busily working out their Salvation laboring for grace and using the means diligently and will you lie snorting in sin then will they be provided of necessaries when you will perish 4. It s a shame to sleep when all one's work lies to do but many among us have done just nothing of that that God hath set them here for nothing done towards their Salvation but all against it awake therefore ere night come when you cannot work 5. It were strange if a man should sleep when he were in great danger the house burning over their heads or in an hideous Tempest ready to be cast away but every natural man hangs as it were over the pit of Hell by a twined threed 6. It were strange if one should still sleep having many Messengers sent to awake him Some will say If any had called me I would have awaked with all my heart we are called by Sermon after Sermon by this Preacher that Preacher the other c. to whom the Lord will say Did not I send you and you to awake such a man c. you are now come under the means of awakening O that it might please God to bless his Word in piercing the ears of your soul to this end And be not half awaked and afterward when you be gone hence fall asleep again as a man in a deep sleep being called upon he begins to stir and lift up an eye and it may be his head from his pillow but hearing no more he lies down again and falls again as fast asleep as before let it not be so with us Some I doubt not begin to think with themselves about awaking and that it were good for them so to do but beware when you be gone hence you lay not your head down again but come and hear again and again till you be soundly awakened that you may not hereafter sleep any more if you be not awaked you must perish for ever A man would be loath to dye in his Natural sleep having gone well to bed and thinking of no such thing yet this cannot hurt a good man but to dye in the Spiritual sleep is damnable And I beseech you yong men and women be awakened betimes defer no longer the longer the worse Come to a man newly gone to bed ye may easily awake him come an hour after more hardly but come at midnight and then though you call and shout you can scarce awake him Sleep not till your middle age you can hardly be awaked then but if till your old age with exceeding difficulty if at all But of this also I have spoken before Because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour A Reason of the forementioned Exhortation By yielding thereto we shall take away advantage from the Devil who else will draw us into manifold temptations He is here described by all things that make a dangerous Enemy as Malice called therefore Our adversary the Devil Strength called therefore A Lyon A roaring Lyon Subtilty That he walketh about seeketh by all ways and means as by violence and craft to draw us into evil Diligence That he walketh about c. His malice is exceeding against God and man especially Gods people and against all goodness It hath been so from the beginning from his fall he was filled with malice against God laboring by all means that no reasonable creature might praise him on earth His envy also against mankinde continueth he is still a most deadly enemy against all goodness and means thereof against good persons good duties good meetings the Word Sacraments Prayer Fasting c. laboring to hinder these and the good success of them as the good Angels are filled with love and zeal to God and goodness rejoycing at the conversion of a sinner so is the Devil on the contrary yea his malice is deadly nothing will content him but our