death of Christ For Is not say they God mercifull Yea his mercy over allâ— Or Is not God stroÌ„ger then the Divell and therefore able to save all Or Is it not plainely avouched by S. Peter that he would have none to perish And by Saint Paul that his will is that all men should be saved Or what reason or iustice were there in God thâ— he should make so many to coâ—demne them Or finally what though all be sinners yet did not Christ dye for all great sinners as well as lesse offenders Or Is not his blood of price to wash away the greatest sins as Davids murder and adultery and Peters denying and forswearing and the like so that men beleeve in him which who so doth not is a very beast And sure then there be more beasts then reasonable creatures even amongst them that goe for Christians in the world since witnes the Apostle All men have not faith Nay faith if not fained but true 2 Thes 3.2 such as can save it is as God doth know a speciall garden flower that groweth not wilde or common as after shall be shewed in euery field But to give answer briefely to such cavilling demands First for the last drawne from the infinite worth of the Merite of Christs death 1 Christs merit Our answer may be easy by that coÌ„mon Schoole distinction that for the sufficiency of Christs death we grant it may be said truely that Christ dyed for all that is that his death was of sufficient worth and value in it selfe had God thereto appointed it to have saved all and is to save his Elect from all even their greatest sinnes but in the efficacy of it unto life so only saith th'apostle Heb. 5.9 Hee was made an Author of eternall salvation to all that doe obey him which all doe not nor yet beleeve in him aright whatsoever folkes prate of Faith that know not what it is For as the Prophet long agone complained Who hath beleeved our report Isa 53.1 And our Saviour forewarned for the time to come when the Sonne of man shall come Luke 18.8 shall he finde faith in the earth no more is there now but a little true faith to be found in the world nor doe all nor the tenth of them beleeve in Christ who boast of faith in im and hope of salvation by him And even so in the Second place 2â— Gods mercy for the question moved touching the Mercy of God the answer is proportionable to the former that Gods mercy indeed is great above all his works Psa 145.9 howbeit though God be infinite in mercy as Christ is in merit to save all that shall be saved onely through the riches of his grace yet shall none have mercy unto life but onely those who being ordained vessels of mercy are fitted by repentance to receive mercy as all are not For so out of Moses you know how th'apostle argueth Rom. 9.15 Exo. 33.19 I will have mercy on whom I will have mercy And verse 23. That hee might declare the riches of his glory upon the vessels of mercy which hee hath prepared unto glory Otherwise as God is mercifull to whom mercy belongeth so is he a just God no lesse towards them Deut. 7.9.10 to whom iustice appertaineth neither must we so dreame of his mercy as to forget his justice since his song is with David Psal 101.1 Mercy and Iudgement not one but both rightly disposed Thirdly for that mentioned touching the Power of God 3 Gods power that he is stronger then the Divell our answer is that we must not reason from Gods power to crosse his will neither will it follow that because hee is able to save all therefore all or the greater number shall be saved since hee hath plainely revealed his will unto the contrary For Fourthly 4 Gods will for those places alleadged to prove his Will of saving all it is certaine they are misapplied whiles brought to contradict the truth before confirmed against which in the true sense comming from the same Spirit of truth they cannot make Neither indeed doth S. Peter speake in the place alleadged 2 Pet 3.9 of ought save of the proceeding of his revealed will which offereth with patience salvation vnto al that will be willing on the condition of repentance required to receive it For so are his words and would have none to perish but all to come unto repentance that so they might be saved As all shall indeed that will accept the condition and repent And for that in Saint Paul 1. Tim. 2.4 though we take it to be spoken as the schooles also distinguish touching his absolute will yet doe the circumstances of the Text shew plainely De ger eribus singulorum non de singuâ—is generum inullum genus hominum excipit a salute quia olim tantum Iudaeis sed modo omnibus paâ—et Et hoc magis facit ad intentionem Apostoli Tho. Aquin 1 Tim. 2 how it is to be understood viz. of all sorts and degrees of mankind not of the Particulars of every sort For so is Gods will to have all saved that is some of all ages young and old of both sexes men and women of all conditions rich and poore of all nations Iewes and Gentiles finally of all callings from the King that sitteth upon the throne for whom though then heathen The Apostle there requireth the Christians to pray bringing this as a reason to perswade thereto to the maid that grindeth at the mill but wee cannot say that it is simply his wil to have every man and woman saved for then what could hinder but al should be saved whereas we may marke even in the very place alleadged how this generall is bounded with a condition not to bee found in all of comming to the acknowledging of the truth Fiftly and finally 5. Gods iustice for that complaint made against the iustice of God that they cannot see how it can stand with reason or equity that God should make so many to condemn them hereto I answer First that God out of his owne inclination doth neither cause nor desire the sinne or the condemnation of his Creature For he made man righteous but they have sought many inventions Eccl. 7.31 as Salomon speaketh and as God hath not made death neither hath be pleasure in the destruction of the living Wil. 1.13 Ezek. 18.32 33.11 for he created all things that they might have their being But man by the first fall and his sinne against God made himselfe and his posteritie liable to condemnation And if God should now appoint man to that iudgement which he hath deserved if any should farther presume to reply we might stoppe such presumptuous mouths with that of the Apostle Rom. 9.20 O man who art thou which pleadest against God for shall the thing formed Isa 45.9 say to him that formed it why hast thou made me
thus or hath not the Potter power of the clay c. And secondly this farther I say with Salomon Pro. 16 that The Lord hath made all things for his owne sake that is for the praise of his own glory even the wicked for the day of evill Rom. 9.21 and with the Apostle What and if God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction Howbeit though their making and preparation be from God yet according to the phrase in Hosea Hos 13. â— their destruction is their owne and their damnation most justly merited by themselves as will appeare most cleare before â—l the world in the last day if not sooner when not onely the heavens shall declare their wickednesse and the earth and all the creatures Iob 20.27 shall rise up against them but also their owne guilty conscience shall be forced in horrour to acknowledge without impeachment the justice of the Lord in seeking his owne glory by the just condemnation of so many Reprobates it being the riches of his mercy to save though a lesser number when as all in justice have deserved death And therfore thirdly for close of all what though our blind eye of carnall reason could not for the present discern sufficiently of Gods justice in this behalfe no more are wee able to conceive the causes of farre inferiour matters as for instance of the ebbing and flowing of the sea except onely by conjecture And how much lesse then are wee able to understand Gods fearefull power or to comprehend his judgements which are as a great deepe Psal 36.6 hard to bee sounded to the bottome with the plummet of our reason specially in this particular touching which you know how the Apostle cryeth out by way of admiration Rom. 11.33 How unsearchable are his iudgements and his wayes past finding out Howbeit this we may resolve that howsoever the reasons of them be now hid from us yet are they knowne to his eternal wisedome and therein reserved to bee revealed as most iust before all the world at the glorious appearing of the Lord Iesus who as the Sunne of righteousnesse will then lighten all things 1. Cor. 4.5 that are now hid in darknesse CHAP. VII That men ought to endeavour to be of the lesser number and not to follow multitudes THe truth of the Doctrine formerly delivered and now cleared and freed from those cavils and obiections that might be raised against it may serve to us in the next place briefely for instruction to settle and confirme us in the faith and perswasion of this secret of God by Christ himselfe so plainely revealed that but a few shall be saved And let us be withall perswaded of the reason why our Saviour hath vouchsafed to reveale this secret to us Surely not to drive any to despaire or to worke in them distrust as if they might not come to be saved except the fault be in themselves but rather to stirre all up to prayer and watchfulnesse To worke out their salvation with feare and trembling Phil 2.12 Solliciti de medijs non dubij de fine not doubtfull of the end but carefull of the meanes bringing to that end Since the fewer that we heare like to partake true happinesse the more earnest should be our endeavour to come to be of that smaller number not securing our selves as the manner of some is as if heaven should be cast on vs or as if all the world should be saved no for the blessing of life eternal though it be great yet have we learned that it is not generall nor shall all no nor the greatest part nor yet if wee will beleeve The'apostle 1 Cor. 1.26 the noblest or wealthiest part generally enioy it Wherefore howsoever Papists stand much on multitudes and carnall wretches not caring what they doe beare themselves out in this that they doe but what they see others yea the most to do before them yet let this serve to perswade us to a safer course viz. as Th'apostle wisheth not to fashion our selves after the world Rom. 12.2 neyther ever to suffer our selves to be drawne to doe ought for company which is not warrantable For what though most in their common use of speech inure their tongues to take in vaine the name of God and but few that as the opposition is in Salomon feare an oath What though the greatest number remaine in sottish ignorance Eccl. 9.2 having the preaching of the Word in no esteeme because they never felt the power thereof And but a few in comparison that either love or care much to listen after saving knowledge in attending unto the meanes by God thereto appointed What though most doe reckon of the Sabbath onely as a day of rest for carnall delight And but a few of many that as God in the Prophet counselleth Isa 58.13 doe consecrate it as glorious unto the Lord that many neglect Gods worship and speake evill of the truth And but few that have a right respect and love thereto In briefe what though all seeke their owne Being from the least unto the greatest given unto covetousnesse Phil. 2.21 that many assemble themselves by troupes Ier. 5.7 in Harlots houses or otherwise joyne together as those good-fellowes Prov. 1. to doe wickedly Oh yet as there ver 10. the wise man counselleth My sonne if sinners entice thee consent thou not so let not us be swaied if we love our soules by such good fellowship No for let us remember this rather which wee have learned that the greater number are travellers in the broad road way to hel and therefore howsoever company be good in travell if so it be good company yet safer for us to hearken to that counsell or command rather of God himselfe Exod 23.2 Thou shalt not follow a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PotentioruÌ„ Trem. no not of great ones as the originall word will beare and is by some rendred to doe evill Rather let it be for bruit beasts without farther consideration to follow the herde as soone to the shambles as to the pasture but for us to whoÌ„ God hath given reason to consider yea taught faith and Religion to beleeve and who would be accounted in the number of the righteous let us remember that sweet counsell of Saint Augustin In Psal 39. Haec paucos illac multos Si iustus esse velis noli numerare sed appende via lata mortifera est when wee see many going one way and few another Yet not to take things by tale or number but try them by weight And since the broad way is so dangerous Turbae strepunt turbae festiâ—ant c. noâ—i imitari noli averti or rather deadly wherein saith he the multitudes in troupes runne after vanities and lying follies but doe not thou run after them Where by the way I wish it may be noted how
compareth to the light shining more and more Prov 4.8 from the dawning unto the perfect day Of which proceeding vve have the more neede to take speciall care since in this way not to goe forvvard is to goe backward not to grow better is undoubtedly to waxe worse our nature in regard of spirituall motion being like a Boat floting in a streame vvhich if it be not by force of oares continually rowed upward vvill of it selfe neâ—â—â—sarily be carryed downward Wherefore herein to the end that vvee may be assured of blessednesse let our triall be to find our selves to walke in this perfect path of obedience as first by our direction taken from God and resolution onely for God in our entrance so secondly for our continuance by our keeping stil therein with out turning backe or straying and by proceeding forward without standing at a stay so have we also the triall of the third way and gate our sincere obedience CHAP. XXII Triall of Patience by foure rules viz. two for entrance and two for continuance THere remaineth the fourth and last path viz. our Patience of which as Christians stand in continuall neede the way to heaven being thorny as before was shewed and be set with troubles so it is needful for theÌ„ to make trial what their patience is or whether that which happily they make shew of be Christian patience and not senselesse blockishnesse As they may first for the entrance by considering how it hath beene wrought in them first by learning that hard lesson to deny not their sinnes or substance onely bâ—t even themselves Mat. 16.24 thei◠〈◊〉 wisedome and will and secondly by entertaining perswasion of the love and good vvill of God their father tovvards them in Christ Iesus For first till men have learned to deny themselves their ovvne vvisedome and carnall vvill vvhat marvell if they be angry and impatient as Ionah vvas for his Ion. 4.8 gourd at every thing that commeth overthvvart theÌ„ vvhether it be a crosse from God or vvrong as they conceive it offered by men neither can 〈◊〉 bee imagined that vvith patient meekenesse any should take up the crosse untill they have learned to sacrifice their will to God with that submission of our blessed Saviour Father Luk. 22.42 not my will but thine be done Howbeit neither may any hope to come hereunto untill they become which is the second point for trial perswaded of Gods good will towards them in Iesus Christ by whose power wisedome whiles they know that all things are Lam. 3â— 37.38 disposed and nothing befalling them without his appointment who worketh all things after the counsel of his owne will Eph. 1.11 whose thoughts towards his are evermore thoughts of peace Ier. 29.11 and not of evill still rejoycing over them to do them good Ier. 32.41 they rest withall assured out of this perswasion of Gods love that all things shall worke together for their good Rom 8.28 The consideration whereof cannot but worke them unto patience that if it please God why should it not please them also since God who loveth them knoweth better then themselves what is for their good And therfore in al our sufferings either for Christ or with him this must be the triall of our patience by considering whether the ground thereof be faith and obedience our being assured of Gods love in Christ and having learned thereupon to deny our selves And now for the other triall of continuance if we would see whether wee possesse our soules by true patience let us observe first Luk. 21 1â— the strength supporting and secondly the hope encouraging thereunto For first if our patience be Christian from above it is supported by the spirit of grace praier helping our infirmities and teaching us as S. Iames counselleth Zac. 12.10 Rom. 8.26 when at any time wee lacke wisedome Iam. 1.5 to aske it of God who reproacheth no man that so our patience by strength and counsell received from heaven may have in us her perfect working And secondly for the expectation encouraging us to hold out with comfort and rejoycing amidst all sufferings of what lesse thing may it be then of the kingdome of heaven the crowne of glory Wherof when once S. Paul had but a glimpse by the eye of faith you know how he preferreth it in his account above all the sufferings of this life Rom. â— 18 grounding thereon the courage of a Christian amidst the greatest troubles For Therefore saith he 2 Cor. 4.16 wee faint not but though our outward man perish yet the inward man is renewed daily Verse 17 For our light affliction which is but for a moment causeth unto us a far more excellent and an eternall weight of glory While we looke not on the things that are seen Verse 18. but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall So that if Iaacob serving seven yeeres for Rahel under so hard a master as Laban thought it but a short and easie apprentiship because hee loved her Gen. 29.20 how much more ought every true Israelite that loveth the Lord Iesus to serve with patience the yeers of his appointed warfare having an eye unto so great a recompence of reward Heb. 11.26 Wherefore thus also let our triall be touching this fourth and last particular of patience by considering as first how it hath beene wrought in us by perswasion of Gods love and the deniall of our selves so secondly how it is continued by the support of the spirit of prayer and expectation of future glory And now for conclusion of this first use enlarged as you see for our direction with hope of profit let me beseech you in the bowels and by the tender mercies of Iesus Christ that since this is a businesse which may well be tearmed the Maine chance and all things else in comparison but trifles you would as S. Peter wisheth 2 Pet. 1.10 give all diligence thereunto that you may make your calling election sure purchase this assured coÌ„fort to your soules against the houre of death which none of us know how soone it may seize upon us that you have entred and are walking in the way of life the several paths whereof seeing we have had amply severally described what remaineth but that as David wee consider our owne wayes Psa 119.59 Psal 4.4 and examine our hearts each of us upon our beds as we have beene directed CHAP. XXIII The woefull condition of all in in the broad way whiles they despise reproofe under a vaine hope of mercy NOw because upon examination it is much to be feared that many will be found out of the way and of those the greatest part not caring ever to set foot therein it will be needfull in the next place to infer from the doctrine before delivered our second use