world when it was most populous even in the days of Noah we reade but of eight persons that were saved out of it well therefore might Peter call them but few but how few why but eight souls wherein few that is eight souls were saved by water 1 Pet. 3. â—0 He touches a second time upon this truth saying he spared not the old world but saved Noah the eight person preâ—câ—er of righteousness bringing in the sloud upon the world of the ungodly mark all the rest are called the ungodly and there were also a world of them 2 Pet 2. 5. These are also taken notice of in Job and go there also by the name of wicked men Hast thou marked the old way which wicked men have troden which were cut down out of nine whose foundation was overflown with a sloud which said unto God depart from us and what can the almighty do for them Job 22. 15. 16. 17. 18. There were therefore but eight persons that escaped the wrath of God in the day that the sloud came upon the earth the rest were ungodly there was also a world of them and they are to this day in the prison of hell Heb. 6. 11. 6. 1 Pet. 3. 19. 20. Nay I must correct my pen there were but seven of the eight that were good for Ham though he scaped the Judgment of the water yet the curse of God overtook him to his damnation Secondly when the world began again to be replenished and people began to multiply therein how few even in all ages do we reade of that were saved from the damnation of the world 1. One Abraham and his wife God called out of the land of the Caldeans I called said God Abraham alone Isa. 51. 1. 2. 2. One Lot out of Sodom and Gomorah out of Adma and Zeboim one Lot out of four cities indeed his wife and two daughters went out of Sodom with him but they all three proved naught as you may see in the nineteenth of Genesis wherefore Peter observes that Lot only was saved He turned the citys of Sodom and Gomorah into ashes condemning them with an overthrow making them an example unto those that often should live ungodly and delivered just Lot that righteous man reade 2 Pet. 2. 6. 7. 8. Jude says that in this condemnation God over-threw not only Sodom and Gomorah but the cities about them also and yet you finde none but Lot could be found that was righteous either in Sodom or Gomorah or the cities about them wherefore they all of them suffer the vengance of eternal fire vers 7. Thirdly come we now to the time of the Judges how sew then were the godly even then when the inhabitants of the villages ceased they ceased in Israel the high ways of God were then unoccupied Judg. 5. 6. 7. Fourthly there were but few in the days of David help Lord says he for the godly man ceaseth for the faithful fail from among the children of men Psal. 12. 1. Fifthly In Isaia's time the saved were come to such a few that he positively says but that there were a very small number left God had made them like Sodom and they had been like unto Jomorah Isa. 1. 8 9. Sixthly It was cryed unto them in the time of Ieremiah that they should run to and fro through the streets of Jerusalem and see and know and seek in the broad places thereof if ye can finde a man if there be any that executeth judgment that seeketh the truth and I will pardon it Ier. 5. 1. Seventhly God shewed his servant Ezâ—kiel how few there would be saved in his day by the vision of a few hairs saved out of the midest of a few hairs for the saved were a few saved out of a few Ezâ—k 5. 3 4 5. Eighthly you finde in the time of the Prophet Micha how the godly complain that as to number they then were so few that he compares them to those that are left behinde when they had gathered the summer-fruit Mic. 7. 1. Ninthly when Christ was come how did he confirm this truth that but few of them that put in claim for heaven will have it for their inheritance But the common people could not hear it and therefore upon a time when he did but a little hint at this truth the people even all in the Synagogue where he preached it were filled with wrath rose up thrust him out of the City and led him unto the brow of the hill whereon their city was built that they might cast him down headlong Luke 4. 24 25 26 27 28 29. Tenthly John who was after Christ saith that the whole world lies in wickedness that all the world wondred after the beast and that power was given to the beast over all kindreds tongues and nations power to do what why to cause all both great and small rich and poor bond and free to receive his mark and to be branded for him Joh. 5. 19. Revel 13. 3 8 16. Eleventhly should we come to observation and experience the shew of the countenance of the bulk of men doth witness against them they deciare their sin like Sodom they hide it not Isa. 3. 9. where is the man that maketh the almighty God his delight and that designeth his glory in the world do not even almost all pursue this world their lusts and pleasures and so consequently say unto God depart from us for we desire not the knowledg of thy ways or what 's the Almighty that we should serve him it's in vain to serve God c. So that without doubt it will appear a truth in the day of God that but few of them that shall put in their claim to heaven will have it for their inheritance Before I pass this head I will shew you to what the saved are compared in the Scriptures First they are compared to an handful there shall be an handful of corn in the earth upon the top of the mountains c. Psal. 27. 16. this corn is nothing else but them that shall be saved Matt. 3. 12. chap. 13. 30. But mark there shall be an handful what 's an handful when compared with the whole heap or what 's an handful out of the rest of the world Secondly As they are compared to an handful so they are compared to a lillie among the thorns Song 2. 2. which is rare and not so commonly seen As the lillie among thorns saith Christ so is my beloved among the daughters By thorns we understand the worst and best of men even all that are destitute of the grace of God for the best of them is as a bryer and the most upright of them as a thorn-hedge Mich. 7. 4. 2 Sam. 23. 6. 2. I know that she may be called a lillie amongst thorns also because she meets with the pricks of persecution Ezek. 2. 6. chap. 29. 24. 3. she may also be thus termed to shew the disparitie that is betwixt hypocrites and the Church Luk.
be another woman the prophet the Lord Jesus would soon finde thee out what wilt thou do poor sinner heavy tidings heavy tidings will attend thee except thou repent poor sinner 1 King 14. 2 5 6. Luk. 13. 3 5. O the dreadful state of a poor sinner of an open profane sinner every body that hath but common sense knows that this man is in the broad way to death yet he laughs at his own damnation Shall I come to particulars with thee 1. Poor unclean sinner the harlots house is the way to hell going down to the chambers of death Pro. 2. 18. chap. 5. 5. chap. 7. 27. 2. Poor swearing and theivish sinner God hath prepared the curse that every one that stealeth shall be cut off as â—n this side according to it and every one that swrareth shall be cut off on that side according to it Zech. 5. 3. 3. Poâ—r drunken sinner what shall I say to thee Wo to the drunkards of Ephreim wo them that are mighty to drink wine and men of strong drink they shall not inherit the kingdom of heaven Isa. 28. chap. 5. 11 12. 1 Cor. 6. 9 10. 4. Poor covetous worldly man Gods word saies that the covetous the Lord abhorreth that the covetous man is an idolater and that the covetous shall not inherit the kingdom of God Psal. 10. 3. Ephes. 5. 5. Joh. 2. 15. 1 Cor. 6. 9 10. 5. And thou lyar what wilt thou do All lyars shall have their part in the lake that burneth with fire and brimstome Revel 21. 8 27. I shall not in large poor sinner let no man deceive thee for because of these things cometh the wrath of God upon the children of disobedience Ephes. 5. 6. I will therefore give thee a short call and so leave thee Sinner awake yea I say unto thee awake sin lieth at thy door and Gods axe lieth at thy root and hell-fire is right underneath thee I say again awake Every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire Gen. 4. 7. Matt. 3. 10. Poor sinner awake eternity is coming his son they are both coming to judge the world awake art yet asleep poor sinner let me seâ— the trumpet to thine ear once again The heavens will be shortly on a burning flame the earth and the works thereof shall be burned up and then wicked men shall go into perdition dost thou hear this sinner 2 Pet. 3. Hark again the sweet morsels of sins will then be fled and gone and the bitter burning fruits of them only left what saist thou now sinner canâ—t thou drink hell fire will the wrath of God be a pleasant dish to thy taâ—t this must be thine every days meat and drink in hell sinner I will yet propound to thee Gods ponderous question and then for this time leave thee Can thine heart endure or can thy hands be strong in the day that I shall deal with thee saith the Lord Ezek. 22. 14. what saist thou wilt thou answer this question now or wilt thou take time to do it or wilt thou be desperate and venture all And let me put this text in thine ear to keep it open and so the Lord have mercy upon thee upon the wicked shall the Lord rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup Psal. 11. 6. repent sinners Secondly my second word is to them that are upon the potters wheel concerning whom we know not as yet whether their convictions and awaknings will end in conversion or no several things I should say to you both to further your convictions and to caution you from staying any where below or short of saving grace 1. Remember that but few shall be saved and if God should count thee worthy to be one of that few what a mercy would that be Ephes. 2. 45. 2. Be thankful therefore for convictions conversion begins at conviction though all conviction doth not end in conversion It is a great mercy to be convinced that we are sinners and that we need a Saviour count it therefore a mercy and that thy convictions may end in conversion do thou 1. Take heed of stiffling of them it is the way of poor sinners to look upon convictions as things that are hurtful and therefore they use to shun the awakening ministry and to check a convincing conscience such poor sinners are much like to the wanton boy that stands at the maids elbow to blow out her candle as saâ—â— as she lights it at the fire convinced sinner God lighteth thy candle and thou put â— it out God lights it again and thou puttest it out yea how ofâ— is the candle of the wicked put out Iob. 21. 17. At laâ— God resolâ—eth he will light thy candle no more and then like the Egyptians you dwell all your days in darkness and never see light more but by the light of hell-fire wherefore give glory to God and if he awakens thy conscience quench not thy convictions do it saith the prophet before he cause darkness and before your feet â—â—â—â—ble up in the dark mountains and he turn your convictions into the shadow of death and make them gross darkness Jer. 13. 16. 1. Be willing to see the worst of thy condition 't is better to see it here then in hell for thou maiest see thy misery here or there 2. Beware of little sins they will make way for great ones and they again will make way for bigger upon which Gods wrath will follow and then may thy latter end be worse then thy beginning 2 Pet. 20. 3. Take heed of bad company and evil communications for that will corrupt good manners God saith evil company will turn thee awâ—y from following him and will tempt thee to serve other Gods devils so the anger of the Lord will be kindled against thee and destroy thee suddenly Deut. 7. 3. 4. Beware of such a thought as bids thee delay repentance for that is damnable Pro. 1. 24. Zee 7. 12. 13. 5. Beware of taking example by some poor carnal professor whose religion lies in the tip of his tongue Beware I say of the man whose head swims with notions but his life is among the unclean Job 36. 14. He that walketh with wise men shall be wise but a companion of fools shall be destroyed Pro. 13. 20. 6. Give thy self much to the word and prayer and good conference 7. Labour to see the sin that cleaveth to the best of thy performances and know that all is nothing if thou beest not found in Jesus Christ. 8. Keep in remembrance that Gods eye is upon thy heart and upon all thy wayes can any hide himself in secret places that I should not see him saith the Lord do not I fill heaven and earth saith the-Lord Jer. 23. 24. 9. Be often imeditating upon death and judgment Eccle. 11. 9 chap 12. 14. 10. Be often thinking what a dreadful end sinners that have
run into tryals God hath ordained that enow of them shall overtake thee to prove thy graces either rotten or sound before the day of thy death sufficient to the day is the evil thereof if thou haâ—t but a sufficiency of grace to withstand I say thou shalt have tryals enow overtake thee to prove thy graces sound or rotten thou maiâ—â— therefore if God shall help thee see how it is like to go with thee before thou goest out of this world to wit whether thy graces be such as will carry thee in at the gates of heaven or no But how should we try our graces now Ans. How doest thou finde them in outward trials see Heb. 11. 15. 16. how doest thou finde thy self in the inward workings of sin Ro. 7. 24. how doest thou find thy self under the most high enjoyment of grace in this world Phil. 3. 14. But what do you mean by these three questions Answ. I mean graces shew themselves at these their seasons whether they be rotten or sound How do they shew themselves to be true under the first of these Ans. By mistrusting our own sufficiency by crying to God for help by desiring rather to die then to bring any dishonour to the name of God and by counting that if God be honoured in the trial thou hast gained more then all the world could give thee 2 Chro. 20. 12. chap. 14. 11. Acts. 4. Acts. 20. 24. 2 Cor. 4. 17 18. Heb. 11. 24 25. How do they shew themselves to be true under the second Answ. By mourning and confessing and striving and praying against them by not being content shouldest thou have heaven if they live and defile thee and by counting of holyness the greatest beauty in the world and by flying to Jesus Christ for life Zech. 12. 10. Joh. 19. Heb. 12. 4. Psal. 19. 12. How do they shew themselves to be true under the third By prizing the true graces above all the world by praying heartily that God will give thee more by not being content with all the grace thou canst be capable of enjoying on this side heaven and glory Psal. 84. 10. Luk. 17. 5. Philip. 3. chapter Strive to enter in The reason why Christ addeth these words to enter in is obvious to wit because there is no true lasting happiness on this side heaven I say none that is both true and lasting â— mean as to our sense and feeling as there there shall for here have we no continuing city but we seek one to come Heb. 13. 14. the heaven is within strive therefore to enter in the glory is within strive therefore to enter in the Mount Sion is within strive therefore to enter in the heavenly Jerusalem is within strive therefore to enter in Angels and Saints are within strive therefore to enter in and to make up all the God and father of our Lord Jesus Christ and that glorious redeemer is within strive therefore to enter in Strive to enter in For without are dogs sorcerers and whoremongers and murderers and Idolaters and whosoever loveth and maketh a lie without are also the devils and hell and death and all damned souls without is houling weeping wailing and guashing of teeth yea without are all the miseries sorrows and plagues that an infinite God can in justice and power inflict upon an evil and wicked generation strive therefore to enter in at the strait gate Revel 22. 15. Matt. 25. 41. Revel 12. 9. Isai. 65. 13. 14. Matt. 22. 13. Deut. 29. 18. 19. 20. Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able We are now come to the motive which our Lord urges to inforce his exhortation he told us before that the gate was strait he also exhorted us to strive to enter in thereat or to get those things now that will further our entrance then and to set our selves against those things that will hinder our entring in In this motive there are five things to be minded 1. That there will be a disappointment to some at the day of judgment they will seek to enter in and shall not be able 2. That not a few but many will meet with this disappointment for many will seek to enter in and shall not be able 3. This doctrin of the miscariadge of many then it standeth upon the validity of the word of Christ for many I say will seek to enter in and shall not be able 4. Professors shall make a great heap among the many that shall fall short of heaven for many I say unto you will seek to enter in and shall not be able 5. Where grace and striving are wanting now seeking and contending to enter in will be unprofitable then for many I say unto you will seek to enter in and shall not be able But I will proceed in my former method to wit to open the words unto you For many c. If he had said for some will fall short it had been a sentence to be minded If he had said for some that seek will fall short it had been very awakening but when he saith many many will fall short yea many among professors will fall short this is not only awakning but dreadful For many c. I finde this word many variously applyed in the Scripture 1. Sometimes it intendeth the open profane the wicked and ungodly world as where Christ saith wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat Matt. 7. 13. I say by the many here he intends those chiefly that go on in the broad way of sin and prophanness bearing the tokens of their damnation in their foreheads those whose dayly practise proclaims that their feet go down to death and their steps take hold of hell Job 21. 29. 30. Isa. 3. 9. Pro. 55. 2. Sometimes this word many intendeth those that cleave to the people of God deceitfully and in hypocrisy or as Daniel hath it many shall cleave unto the Church with flatteries Dan. 11. 34. The word many in this text includeth all those who feign themselves better then they are in religion it includeth I say those that have religion only for an holy-day saint to set them out at certain times and when they come among sutable company 3. Sometimes this word many intendeth them that apoâ—tatiâ—e from Christ such as for a while believe and in time of temptation fall away as John saith of some of Christs disciples from that time many of his disciples went back and walked no more with him Joh. 6. 66. 4. Sometimes this word many intendeth them that make a great noyse and do many great things in the Church and yet want saving grace many saith Christ will say unto me in that day Lord Lord have we not prophesied in thy name and in thy name cast out devils and in thy name done many wonderful works mark there will be many
of these 5. Sometimes this word many intendeth those poor ignorant deluded souls that are ledd away with every winde of doctrine those who are caught with the cunning and crafty deceiver who lieth in wait to beguile unstable souls And many shall follow their pernicious ways by reason of whom the way of truth shall be evil spoken of â— Pet. 2. 2. 6. Sometimes this word many includeth all the world good and bad And many of them that sleep in the dust of the earth shall awake some to everlasting life and some to everlasting shaâ—â— and contempt Dan. 12. 2. compared with Joh. 5. 28. 29. 7. Laâ—â—ly Sometimes this word many intendeth the good only even them that shall be saved Luk. 1. 10. chap. 2. 34. Since then that the word is so variously applied let us enquire how it must be taken in the text and. 1. It must not be applied to the sincerely godly for they shall never perish Joh. 10. 27. 28. 2. It cannot be applied to all the world for then no flesh should be saved 3. Neither is it to be applied to the open profane only for then the hypocrite is by it excluded 4. But by the many in the text our Lord intendeth in special the professor the professor I say how high soever he seems to be now that shall be found without saving grace in the day of Judgment Now that the professor is in special intended in this text consider so soon as the Lord had said many will seek to enter in and shall not be able he pointeth as with his finger at the many that then he in special intendeth to wit them among whom he had taught them that had eat and drunken in his presence them that had prophesied and cast out devils in his name and in his name done many wonderful works Luk. 13. 26. Matt. 7. 22. These are the many intended by the Lord in this text though others are also included under the sentence of damnation by his word in other places For many c. Matthew saith concerning this strait gate That there are but few that finde it but it seems the cast-aways in my text did sinde it for you reade that they knocked at it and cried Lord open unto us so then the meaning may seem to be this many of the few that finde it will seek to enter in and shall not be able I finde at the day of Judgment some will be crying to the rocks to cover them and some at the gates of heaven for entrance suppose that those that cry to the rocks to cover them are they whose conscience will not suffer them once to look God in the face because they are falen under present guilt and the dreadful fears of the wrath of the lamb Revel 6. 16. And that those that stand crying at the gate of heaven are those whose confidence holds out to the last even those whose boldness will enable them to contend even with Jesus Christ for entrance Them I say that will have profession caâ—â—ing out of devils and many wonderful works to pleade of this sort are the many in my text for many I say unto you will seek to enter in and shall not be able For many c. Could we compare the professors of the times with the everlasting word of God this doctrine would more easily appear to the children of men How few among the many yea among the many swarms of professors have heart to make conscience of walking before God in this world and to study his glory among the children of men How few I say have his name lie nearer their hearts then their own carnal concerns nay do not many make his word and his name and his ways a stalking-horse to their own worldly advantages God calls for faith good conscience moderation self-denial humility heavenly-mindedness love to Saints to enemies and for conformity in heart in word and life to his will but where is it Mar. 11. 22. Pet. 3. 16. Heb. 13. 5. Philip. 4. 5. Matt. 10. 37 38 39. Colo. 3. 1 2 3 4 Mich. 6. 8. Revel 2. 10. Joh. 15. 17. 1 Joh. 4. 21. Matt. 5. 4â— Pro. 23. 26. Colo. 4. 6. For many I say unto you These latter words carry in them a double argument to prove the truth asserted before First in that he directly pointeth at his followers I say unto you many I say unto you even to you that are my disciples to you that have eat and drunk in my presence I know that sometimes Christ hath directed his speech to his disciples not so much upon there accounts as upon the accounts of others but here it is not so the I say unto you in this place it immediatly concerned some of themselves I say unto you ye shall begin to stand without and to knock saying Lord Lord open to us and he shall answer and say unto you I know you not whence you are then shall ye begin to say we have eat and drunk in thy presence and thou hast taught in our streets But he shall say I tell you I know you not whence you are depart from me â—allâ—â—â— workers of iniquity 't is you you you that I mean I say unto you It is common with a professing people when they hear a smart and thundring Sermon to say now has the preacher paid off the drunkard the swearer the lier the covetous and adulterer forgetting that these sins may be committed in a spiritual and mistical way There is spiritual drunkenness spiritual adultery and a man may be a lier that calls God his father when he is not or that calls himself a christian and is not Wherefore perhaps all these thunders and lightnings in this terrible Sermon may more concern thee then thou art aware of I say unto you unto you professors may be the application of all this thunder Rev. 2. 9. chap. 3 9. I say unto you Had not the Lord Jesus designed by these words to shew what an overthrow will one day be made among professors he needed not to have you'ed it at this rate as in the text and afterwards he has done the sentence had run intelligible enough without it I say without his saying I say unto you but the truth is the professor is in danger the preacher and hearer the workers of miracles and workers of wonders may all be in danger of damning notwithstanding all their attainments And to a waken us all about this truth therefore the text muâ—tâ—run thus for many I say unto you will seek to enter in and shall not be able See you not yet that the professor is in danger and that these words I say unto you are a Prophesie of the everlasting perdition of some that are famous in the congregation of Saints I say if you do not see it pray God your eyes may be opened and beware that thy portion be not as the portion of one of those that are wrapped up in the twenty eight verse of
then they will see that the blessednesse is to those that shall get into this kingdom according to that which is written Blessed are they that do his Commandments that they may have right to the tree of life and may enter in through the gates into the city Râ—vel 22. 14. To prove that they will seek although I have done it already yet reade these texts at your leisure Matt. 25. 11. chap. 7. 22. Luk. 13. 28 And in a word to give you the reason why they will seek to enter in 1. Now they will see what a kingdom it is what glory there is in it and now they shall also see the blessednesse which they shall have that shall then be counted worthy to enter in the reason why this kingdom is so little regarded it is because it is not seen the glory of it is hid from the eyes of the world their eye hath not seen nor their ear heard c. I but then they shall hear and see too and when this comes to passe then even then he that now most seldom thinks thereof will seek to enter in 2. They will now see what hell is and what damnation in hell is â—â—â—e clear then ever They will also see how the breath of the Lord like a stream of brimstone doth kindle it O the sight of the burning fiery furnace which is prepared for the devil and his Angels this this will make work in the souls of casraways at that day of God almighty and then they will seek to enter in 3. Now they will see what the meaning of such words as these are hell-fire everlasting fire devouring fire fire that never shall be quenched now they will see what for ever means what eternity means now they will see what this word means the bottomless pit now they will hear roaring of sinners in this place howling in that some crying to the mountains to fall upon them and others to the rocks to cover them now they will see blessedness is no where but within 4. Now they will see what glory the godly are possessed with how they rest in Abrahams bosom how they enjoy eternal glory how they walk in their white robes and are equal to the Angels O the savour and blessedness and unspeakable happyness that now Gods people shall have and this shall be seen by them that are shut out by them that God hath rejected for ever and this will make them seek to enter in Luk. 16. 22. 23. 13. 28. Will seck to enter in Q. But some may say how will they seek to enter in Answ. They will put on all the considence they can they will trick and trim up their profession and adorn it with what bravery they can Thus the foolish virgins sought to enter in they did trim up their lamps made themselves as fine as they could they made shift to make their lamps to shine a while but the son of God disccovering himself their confidence failed their lamps went out the door was shut upon them and they were kept out Matt. 25. 1 2 3 4 5 6 7 8 9 10 11 12. 2. They will seek to enter in by crouding themselves in among the godly Thus the man without the wedding garment sought to enter in he goes to the wedding gets into the wedding-chamber sits close among the guests and then without doubt concluded he should escape damnation but you know one black sheep is soon seen though it be among an hundred white ones why even thus it faired with this poor man And when the king came in to see the guests he saw there a man that had not on a wedding-garment He spied him presently and before one word was spoken to any of the other he had this dreadful salutation friend how camest thou in hither not having on a wedding-garment and he was speechless though he could swagger it out amongst the guests yet the Master of the Feast at first coming in strikes him dumb and having nothing to say for himself the King had something to say against him Then said the king to the servants the Angels bind him hand and foot and take him away and cast him into outer darkness there shall be weeping and gnashing of teeth Matt. 22. 11 12 13. 3. They will seek to enter in by pleading their profession and admittance to the Lords Ordinances when they were in the world Lord we have eat and drunk in thy presence and thou hast taught in our streets we sat at thy table and used to frequent sermons and Christian assemblies we were well thought of by thy saints and were admitted into thy Churches we professed the same faith as they did Lord Lord open unto us 4. They will seek to enter in by pleading their virtues hoâ— they subjected to his ministry how they wrought for him what good they did in the world and the like Matt. 7. 22. but neither will this help them the same answer that the two former had the same have these depart from me ye workers of iniquity 5. They will seek to enter in by pleading excuses where they cannot evade conviction The flothful servant went this way to work when he was called to account for not improving his Lords mony Lord says he I knew thou wast an hard man reaping where thou hast not sowed and gathering where thou hast not strewed and I was a fraid c. either that I should not please in laying out thy mony or that I should put it into hands out of which I should not get it again at thy need and I went and hid thy talent in the earth lo there thou hast that is thine as if he had said true Lord I have not improved I have not got but consider also I have not imbezled I have not spent nor lost thy mony lo there thou hast that is thine Matt. 25. 24 25 26 27. There are but few will be able to say these last words at the day of judgment the most of professors are for imbezzeling mis pending and slothing away their time their talents their opportunities to do good in but I say if he that can make so good an exeuse as to say lo there thou hast what is thine I say if such an one shall be called a wicked and slothful servant if such an one shall be put to shame at the day of judgment yea if such an one shall notwithstanding this care to save his Lords mony be cast as unprofitable into utter darkness where shall be weeping and gnashing of teeth what will they do that have neither took care to lay out nor care to keep what was committed to their trust 6. They will seek to enter in by pleading that ignorance was the ground of their miscarrying in the things wherein they offended wherefore when Christ charges them with want of love to him and with want of those fruits that should prove their love to be true as that they did not seed him did not give
him drink did not take him in did not cloth him visit him come unto him and the like they readyly reply Lord when saw we the an hungred or at hirst or a strunger or naked or sick or in prison and did not minister unto thee Matt. 25. 41. 42. 43. 44. As who should say Lord we are not conscious to our selves that this charge is worthyly laid at our door God forbid that we should have been such sinners but Lord give an instance when was it or where true there was a company of poor sorry people in the world very inconsiderable set by with no body but for thy self we professed thee we loved thee and hadst thou been with us in the world wouldest thou have worn gold wouldest thou have eaten the sweetest of the world we would have provided it for thee and therefore Lord Lord open to us But will this plea do no then shall he answer them in asmuch as you did it not to one of the least of these my brethren ye did it not to me This plea then though grounded upon ignorance which is one of the strangest pleas for neglect of duty would not give them admittance into the kingdom These shall go away into everlasting punishment but the righteous into life eternal I might add other things by which t' will appear how they will seek to enter in as 1. They will make a stop at this gate this beautiful gate of heaven they will begin to stand without at the gate as being loath to go any further never did malefactor so unwillingly turn off the ladder when the rope was about his neck as these will turn away in that day from the gates of heaven to hell 2. They will not only make a stop at the gate but there they will knock and call this also argueth them willing to enter they will begin to stand without and to knock at the gate saying Lord Lord open to us This word Lord being doubled shews the vehemency of their desires Lord Lord open unto us The devils are coming Lord Lord the pit opens her mouth upon us Lord Lord there is nothing but but hell and damnation left us if Lord Lord thou hast not mercy upon us Lord Lord open to us 3. Their last argument for entrance is their tears when groundless considence pleading of vertues excuses and ignorance will not do when standing at the gate knowing and calling Lord Lord open to us will not do then they betake themselves to their tears tears are sometimes the most powerful arguments but they are nothing worth here Esau also sought it carefully with tears but it helped him nothing at all Heb. 12. 15. 16. There shall be weeping and gnashing of teeth for the gate is shut for ever mercy is gone for ever Christ hath rejected them for ever all their pleas excuses and tears will not make them able to enter into this kingdom For many I say unto you will seek to enter in and shall not be able I come now to the latter part of the words which closely shews us the reason of the rejection of these many that must be damned they will seek to enter in and shall not be able An hypocrite a false professor may go a great way they may pass thorow the first and second watch to wit may be approved of Christians and Churches but what will they do when they come at this iron gate that leadeth into the city there the workers of iniquity will fall be cast down and shall not be able to rise And shall not be able The time as I have already hinted which my Text respecteth it is the day of judgement a day when all masks and vizzards shall be taken off from all faces It is a day wherein God will bring to light the hidden things of darknesse and will make manifest the counsels of the heart 1 Cor. 4. 5. It is also the day of his wrath the day in which he will pay vengeance even a recompence to his adversaries At this day those things that now these many count sound and good will then shake like a quagmire even all their naked knowledge their feigned faith pretended love glorious shews of gravity in the face their holy-day words and specious carriages will stand them in little stead I call them holy day ones for I perceive that some professors do with religion just as people do with their best apparrel hang it against the wall all the week and put them oâ—â— on Sundays for as some scarce ever put on a Sute but when they go to a Fair or a Market so little housereligion will do with some they save religion till they go to a Meeting or till they meet with a godly chapman O poor religion O poor professor what wilt thou do at this day at the day of thy trial judgement cover thy self thou canst not go for a Christian thou canst not stand against the Judge thou canst not what wilt thou do The ungodly shall not stand in judgement nor sinners in the congregation of the righteous And shall not be able The ability here intended is not that which standeth in carnal power or fleshly subtilty but in the truth and simplicity of those things for the sake of which God giveth the kingdom of heaven to his people There are five things for the want of which this people will not be able to enter First this kingdom belongs to the elect to those for whom it was prepared from the foundation of the world Matt. 25. hence Christ saith when he comes he will send forth his angels with a great sound of a trumpet and they shall gather together his elect from the four winds from one end of heaven to another Matt. 24. and hence he saith again I will bring forth a seed out of Jacob and out of Judah an inheritor of my mountains and mine elect shall inherit it and my servants shall dwell there they shall deceive if it were possible the very elect but the elect hath obtained it and the rest were blinded Rom. 11. 7. Secondly They will not be able to enter because they will want the birth right the kingdom of heaven is for the heirs and if children then heirs if born again then heirs wherefore it is said expresly except a man be born again he cannot see the kingdom of God by this one word down goes all carnal priviledge of being born of flesh and bloud and of the will of man canst thou produce the birth-right but art thou sure thou canst for it will little profit thee to think of the blessed kingdom of heaven if thou wantest a birthright to give thee inheritance there Esau did dispise his birth-right saying what good will this birth-right do me and there are many in the world of his mind to this day tush say they they talk of being born again what good shall a man get by that they say no going to heaven without being born again but
the faith do that is not saving all those virgins took their lamps and went forth to meet the bridegroom Matt. 25. 1. 8. Saving faith will not only make a man look for but prepare to meet the bridegroom and so may the saith do that is not saving then all thâ—se virgins arose and trimmed their lamps Matt. 25. 7. 9. Saving faith will make a man look for an interest in the kingdom of heaven with confidence and the faith that is not saving will even demand entrance of the Lord Lord Lord open unto us Matt. 2â— 11. 10. Saving faith will have good works follow it into heaven and the faith that is not saving may have great works follow it as far as to heaven gates Lord have we not prophesied in thy name and in thy name cast out devils and in thy name done many wondrous works Matt. 7. 22. Now then if the saith that is not saving may have Christ for its object be wrought by the word look for justification without works work men off from the pollutions of the world and give men tasts of and joy in the things of another world I say again if it will help a man to buâ—â—â— for his Judgment and to look for an inheritance in another world yet if it will help a man to to prepare for it claim interest in it and if it can carry great works many great and glorious works as far as heaven gates then no marvel if abundance of people take this faith for the saving faith and so fall short of heaven thereby Alas friends there are but few that can produce such for repentance and such saith as yet you see I have proved even reprobates have had in several ages of the Church But Thirdly they that go to heaven are a praying people but a man may pray that shall not be saved pray he may pray pray dayly yea he may ask of God the ordinances of Justice and may take delight in approaching to God nay further such souls may as it were cover the altar of the Lord with tears with weeping and crying out Isa 28. 2. Mala. 12. 13. Fourthly do Gods people keep holy-fasts they that are not his people may keep fasts also may keep fasts often even twice a week The pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers or even as this publican I fast twice a week I give tithes of all that I possess Luk. 10. 11. 12. I might enlarge upon things but I intend but a little book I do not question but many Balaamites will appear before the Judgment-seat to condemnation men that have had visions of God and that knew the knowledge of the most high men that have had the spirit of God come upon them and that have by that been made other men yet these shall go to the generations of their fathers they shall never see light Numb 24. 2. 4. 16. 1 Sam. 10. 6. 10. Psal. 49. 19. I reade of some men whose excellency in religion mounts up to the heavens and their head reaches unto the clouds who yet shall perish for ever like their own dung and he that in this world hath seen them shall say at the Judgment where are they Job 20. 5. 6. 7. There will many an one that were gallant professors in this world be wanting among the saved in the day of Christs coming yea many whose damnation was never dream't of which of the twelve ever thought that Judas would have proved a devil nay when Christ suggested that one among them were naught they each were more afraid of themselves then of him Matt. 26. 21. 22. 2â— who questioned the salvation of the foolish virgins the wise ones did not they gave them the priviledge of communion with themselves Matt. 25. The discerning of the heart and the insallible proof of the truth of saving-grace is reserved to the Judgment of Jesus Christ at his coming the Church and best of saints sometimes hit and sometimes miss in their judgments about this matter and the cause of our missing in our judgment is 1. partly because we cannot infallibly at all times distinguish grace that saveth from that which doth but appear to do so 2. partly also because some men have the art to give right names to wrong things 3. and partly because we being commanded to receive him that is weak are afraid to exclude the least Christian by a hid means hypocrites creep into the Churches but what saith the Scripture I the Lord search the heart I try the reins And again all the Churches shall know that I am he that searches the reins and hearts and I will give to every one of you according to your works Jer. 11. 20. chap. 17. 10. Revel 2. 23. To this searcher of hearts is the time of infallible discerning reserved and then you shall see how far grace that is not saving hath gone and also how few will be saved indeed The Lord awaken poor sinners by my little book I come now to make some brief Use and Application of the whole and my first word shall be to the open profane poor sinner thou readest here that but a few will be saved that many that expect heaven will go without heaven what saist thou to this poor sinner Let me say it over again There are but few to be saved but very few let me add but few professors but few eminent professors what saist thou now sinner If Judgment begins at the house of God what will the end of them be that obey not the Gospel of God This is Peters question canst thou answer it sinner yea I say again if judgement must begin at them will it not make thee think what shall become of me and I add when thou shalt see the stars of heaven to tumble down to hell canst thou think that such a muck-heap of sin as thou art shalt be lifted up to heaven Peter asks thee another question to witt If the righteous scarcely be saved where shall the ungodly and sinners appear 1 Pet. 14. 18 19. canst thou answer this question sinner stand among the righteous thou maiest not the ungodly shall not stand in the judgment nor sinners in the congregation of the righteous Psal. 1. 5. stand among the wicked thou then wilt not dare to do where wilt thou appear sinner to stand among the hypocrits will avail thee nothing the hipocrite shall not come before him that is with acceptance but shall perish Job 13. 16. Because it concernâ— thee much let me over with it again when thou shalt see lesse sinners then thou art bound up by angels in bundles to burn them where wilt thou appear sinner Thou maist wish thy self another man but that will not help thee sinner thou maist wish would I had been converted in time but that will not help thee neither and if like the wise of Jeroboam thou shouldest fain thy self to