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
hath ever been so of old As in the old world one Noah and seven with him saved in the Arke and all besides even the world of the ungodly as Peter calleth them drowned in the flood 2 Pet. 2.5 Verse 7. So after in â—â—dome one righteous Lot with onely his two daughters escaping of so many thousands from the fire So in Iericho a well-peopled Citie Heb. 11.31 onely Rahab spared with her family And what shall I tell you of that which was but a type not holding in all particulars how of sixe hundred thousand men of warre of Israel Numb 14.30 comming out of Egypt two onely to wit Caleb and Ioshua entered Canaan These may serve to shew that in temporall judgements it hath beene mercie with God when many perished onely to rescue and reserve a few marked by grace for such deliverance And right so shall it be in the world to come a few onely saved through the riches of Gods mercy and th' other left most justly to perish I will spare to open the reason of this Doctrine farther till I come in the more particular handling of the Exhortation to speake of the strait and narrow gate whereat so many sticke and for want of striving cannot enter 3. Our Saviours parable Onely to make up the confirmation of this point that but few are saved let mee referre your thoughts somewhat seriously to consider that Parable by our Saviour proposed in the Gospell Mat. 13.3 c. touching the foure severall kindes of ground receiving seed of which one only brought forth fruit fit to bee gathered into the barne Whereto if we adde that which palpable experience teacheth us that in the compasse of the earth not the twentieth no nor yet the fortieth acre of ground is arable receiving seed but heere a wood and there an heath a bare common or at best a pasture or meddow that being neither plowed nor sowne can at the most but bring forth grasse and hay food fit for cattle not for reasonable creatures hence may our own hearts tell us what we are to thinke of the harvest of the Lord viz. that howsoever the crop once gathered will be great and goodly never such an haruest never such a joy yet is the Lords crop but small in Isai 9.3 compare with that which groweth in the large and spacious surface of the world Wherein to come to a suruay it will easily appeare that of the foure grand quarters of the earth scarce one and that the least of the foure belongeth in severall as glebe and arable to the Lord. For first how hath ever the far greater part lieu wast and not at all manured but there a wildernesse of Savages or Heathen Idolaters that never scarce heard of God and Christ and here an heath of cursed MahometaÌ„s preferring their false Prophet before Christ here there scattered a barren waste like Iericho Ai or Sechem razed downe and sowed with salt Iosh 6. 8. Iud. 9 45. of unbelieving Iews to this day despising and despighting Chist Yea and farther of those that would be accounted plough-ground of Iesus Christ how much is there that hath darnell and cockle sowed in steade of wheate and barley superstitious inuentions of man which cannot bring forth good fruite in stead of the good seed of grace the word of truth as in the fields of Spaine of Italy and other Popish countries And yet farther euen here and where else through the riches of his love and grace Christ Iesus as the good sower commeth with his seed alas how many that refuse to be either plowed or sowne and that while no marvell if like the sluggards field Pro. 24.30 they lie wast and overgrowne with weedes and nettles of loathsome vices some with whoredome and filthy drunkennesse some with swearing and desperate prophanenesse with pride and malice others and others with the world and wicked covetousnesse Or if so any be as pasture or meddow ground of a better mould yet whiles they receive not seede whiles they heare not Gods blessed Word what fruit can it be hoped they should bring forth better then grasse and hay at the most of civill conversation and morall honesty That lo these severall portions put apart alas where is the fortieth acre to speak in compasse that may bee accounted as tillage to the Lord so much as ordinary coÌ„mers to heare Gods word and to have cast on them the seed of Grace And yet secondly even of those few that come to heare how many are there Maâ— 13. 1. whose hard and ignorant harts give the precious seed no entrance at all which are no better then the high way ground 2. Verse 19. of those that goe farther to entertain the seed how many spring vp at first that wither streight againe in time of triall being no better then the stony grouÌ„d Thirdly Verse 20. of those that seeme so to heare understand and practise for a while that they are thought to grow a pace and promise much increase how many that are blasted as in the bud quite choaked with the world ere they grow to ripenesse speeding no better then the thorny ground That there remaineth in fine Verse 22. but a fourth and scarcely that alwaies of a fortieth part that as the good ground receive and keepe the seed and with patience and perseverance bring forth fruit good wheat ripe and full for the haruest of the Lord. Verse 23. So hath the point by consideration of this parable also beene abundantly confirmed that howsoever in themselves they be a great multitude yet in comparison with those that perish and are as tares reserved for burning but a few a farre lesse number that shall be saved and as good corne be gathered into the barne So many waies are there to miscarry and goe wide whereas their is but one gate as is shewed after and that very strait to enter aright CHAP. VI. Contrary errours refuted and the Obiections answered THe Doctrine of our Saviour thus largely confirmed affordeth to us all most profitable vse For first it maketh flatly for correction and confutation of all Atheistical unbelieving ones of which sort the world to this day is full who to flatter themseves in their owne ungodlinesse do seeke to set wide open the gate of Heaven as if all might enter Num. 16.3 Bearing themselves and others what they may in hand most madly contrary unto Christ Iesus his resolution and the truth delivered that not a few but all rather or sure the greater part at least of those that professe faith in the name of Christ be they Papists Familists Anabaptists or of what other sect howsoever living or whatsoever doing shall bee saved in fine go to heaven For countenancing of which conceit you have partly heard before what reasonings are brought by such cavilling spirits from the Mercy Power Will and Iustice of God and the infinite rich Merit of the
the former of â—hese two generall reasons most true it is that the passage unto Heaven is but one one gate to enter in at and one vvay to vvalke on in being entred on either side vvhereof is the broad vvay unto death that step but out of the strait path of Salvation and on whether hand soever the turning be it is into the way which hath in it many by-pathes of destruction For vvhy as there is but one vvay only to be borne but many to die and one way for Archers only to hit the white but many vvaies for them to misse the marke by shooting under or over oâ— vvide on either hand even so are there many vvaies vvherein people may goe to hell As some doe in the high way of blockish ignoâ—ance and others through â—he puddle of svvinish â—runkennesse some in the â—ire of uncleanesse and oâ—ers upon the ridge of â—ride and haughtinesse or 〈◊〉 the crooked winding â—ack of covetousnesse or â—se in the path perhaps â—at bendeth as much â—ite the other way of proâ—igall luxuriousnes Some â—hiles like Gallio they care â—or no Religion and others â—hiles they are too hot in â—eale as Paul once was Act. 18.15 Act. 22.4 by â—is owne confession after a â—alse Religion When as â—o to bring to heaven onely â—e gate and path vvhich â—herefore so few doe passe â—hrough by the truth of faith and soundnesse of râ—pentance and sincere endeavour of holy obedience togâ—ther vvith constant aâ— cheerefull patience vvherâ— in such as will have peaâ—â— on them as the Israel of Goâ— must enter and being eâ—tred must walke as the Apostle wisheth them Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as were by a line or rule vvitâ—out declining But to passe briefly froâ— this to the second reasoâ— since the consideratiâ— thereof wil make both thâ— former reason and tâ— whole conclusion yet moâ— cleare as this gate waâ— is onely one so shall vvâ— finde that it is or at leaâ— seemeth to most to be nâ— for any fault in it but oneâ— through the sinfull folly of â—esh and blood both strait â—nd narrow and that in â—oure respects viz. first in â—egard of the finding and â—econdly of the entring and â—hirdly of the proceeding â—nd fourthly of the perseveâ—ing therein unto the end CHAP. XVI The two first respects viz. in regard of the finding and in regard of the entring TO open these in order for the first most true it 〈◊〉 that the gate and way to â—eaven which is but one â—ath ever in all ages beene â—ery hard to finde because unknowne and hidden 〈◊〉 flesh and blood Howbeâ— this hath not been becauâ— it hath not by God in hâ— Word of truth been reveâ—led but indeede becauâ— flesh and blood is by â—ture blinde and cannot sâ— it For why you haâ— heard how plainely tâ— Scripture speaketh of evâ—rie of the foure paths aâ— porches before mentioneâ— As of the first which Faith Beleeve in the Lâ— Iesus Act. 16.31 and thou shalt be savâ— And of the second Repeâ—tance Act. 2.38 thus Amend your livâ— and be baptized and you shâ— receive remission Thirdâ— of Obedience This doe aâ— live Mar. 19.17 for blessed are they thâ— keepe his Commandemenâ— Rev. 22.14 Fourthly of the last also Heb. 10.36 Rom. 2.7 Yee have neede of patienee that yee may enioy the promise All which what are they in effect but as that voice for direction promised to them of Sion Isai 30.21 This is the way walke yee in it But which voice as there they onely come to heare who are truly humbled all â—aving their eares and â—earts naturally shut up â—nd hardned till by God â—hey be opened and enlarâ—ed and their eyes blinâ—ed til God take away the â—aile from off their hearts â—hat they can neither heare â—hat word nor see the way 〈◊〉 life thogh plainly poinâ—ed out and discovered â—or so doth the Apostle witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. ver 19 1 Cor. 15.45 1 Cor. 2.14 That the naturall man who hath in him only a living soule and not the quickning spirit doth not perceive the things of the spirit of God that is which are in the word by Gods spirit plainly revealed neither can hee know them saith Th'apostle being no more then naturall because they are spiritually discerned that is by the enlightning power oâ— the holy Ghost Without which supernaturall light it is not in the power of flesâ— and blood as our Saviouâ— told Peter to reveale unto us so much as the ground of truth touching the greaâ— gate and way to life Mat. 16.17 thaâ— Iesus is the Christ the sonne oâ— the living God From whence therefore it commeth that so many in their blindnesse go astray Some not knowing or not caring to know what Religion meaneth and others hanging loose and halting betweene two opinions that some embrace without farther consideration that profession which the times and state wherein they live may seeme to favour Ioh. 4.20.5 or else rather will be of no Religion because they see such variety of opinions that finally some onely to follow their forefathers as those Idolaters in Ieremy â—er 44.17 whose successours are our ignorant English Papists at this day much to be pittied cleave to a false Religion or perchance goe farther Act. 22.20 as S. Paul did once in a blinded zeale to persecute the truth of faith like those of whom our Saviour foretold in Iohn Ioh. 16.2 who killing of Christs servants thought they did God service All which and alas how many more are there even among Christians not to mention any other that all in blindnesse goe astray wandring as in the darkenesse in the waies of death not comming so much as once to find and know that they might thereat enter the gate of life to all whom therefore no marvel if the gate seeme strait because not knowne and therefore so hard to finde But adde hereto the second difficulty making it seeme strait to such as find it because being found it is as hard to enter Howbeit neither is this so much in the low building or straitnesse of the gate as in regard of the stature or rather stately looke of flesh and blood together with that luggage wherewith it is loaden by which it becommeth shall I say like 〈◊〉 Cammell not possibly able with his bunch to goe thorow a needles eye or rather like to an Elephant with a Castle on his back which cannot enter in though at the gate of a Palace In which respects untill there be a pulling downe and withall an unpacking and putting off of what may stop the passage and make it to stick in the entry it is not possible that flesh and blood should enter 1 Cor. 15.50 and come to inherit as in another sense Th'apostle speaketh the Kingdome of God For first for the former of these twaine the pulling downe of the looke how true shall that of our Saviour be ever found
no better worth then to be trod under thine unhallowed feet Heb. 10 â—9 iudgest thy selfe unworthy of everlasting life Act. 13 46. Finally howsoever mercy be never denied to any that seriously and heartily repenteth yet seeing God who sheweth mercy to every sinner that repenteth vouchsafeth not repentance to every one that sinneth what madnesse is it for men to presume not onely of mercy when they repent but also of repentance when they list or how can he say that ever he shal enter into life who by staying longer maketh his entrance every day harder or that onely with a Lord have mercy at the last breath he shall leape into the gate of life when hee hath all his daies and with all his might runne desperately in the waies of death what though one poore malefactor were received to mercy on the Crosse whose faith miraculously shone Luk 23.43 when together with the sunne of righteousnesse the whole Church was in the eclipse how unsafe a course were it for any wretched soule rather to presume upon this one example which God hath extraordinarily given lest any should despaire then to bee afraid considering there are no more recorded lest any man should presume Wherefore rather to avoid the wrath of God and rage of all his creatures which as his hosts serve him in his warre against his rebellious enemies and amongst the rest the fury of a guilty conscience which as Gods secretarie is ready to write thy Mene Tekel Dan. 5.25 and to put thee ever in mind that thy iudgement long agoe is past 2 Pet â— 3 and thy damnation sleepeth not but happily this night may surprise thee sleeping and the Devils Gods Executioners seize upon thy foolish soul as was threatned to the rich Epicure in the parable when hee prophesied to himselfe of long life and Luc. 12.20 good fare How much better will it be taking these things to heart to listen to the admonition or counsell of striving to enter which being mainely intended by our Saviour commeth now to be urged as the third use of the doctrine proposed CHAP. XXIV A counsell to enter with the reason why so many doe not viz. because they seeke not or because they strive not TO enforce upon us this counsell of our Savior let us here take in and consider his reason in the latter part of the Text drawn from the danger of exclusion to so many as doe not strive to enter for Many I say to you so doth hee avouch it on his word that we may give the more credit thereunto shall seeke or enquire to enter in viz. into heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who for want of earnest striving shall not be able So would all gladly go to heaven if wishing or willing vvould bring them thither but to take paines for it they are loth and therefore wish in vain like Solomons sluggard Prov. 13.4 who lusteth but his soule hath nought because he refuseth to put his hands to worke so fareth it vvith the spirituall sluggard who is ready to vvish vvith Balaam to dye the death of the righteous Num. 23.10 but doth no more then hee regard to live their life Yea how many are there that vvith Iames and Iohn vainely desire to sit on eyther hand of Christ Mar. 10.37 and to vveare the crowne vvho yet are loth to pledge him in his cup or to take up his crosse but oh that such as professe they have hope in Christ wold so endeavor to be holy as they affect eagerly to be happy for then surely they should be both holy and happy And did they so strive for grace as they vvish for glory then should grace end in them vvith glory and as here they live the lives so should they after possesse the joyes of Saints in heaven But for this cause doe men come short of that happinesse they vvould attaine unto because either at all they seeke not or certainly they strive not to enter in as here our Saviour counselleth at the strait gate For if vvee marke vvell the humours of the world first yee shall see that some seeke not at all to enter but running a most licentious and ungodly race as if they had made a covenant with death Isa 28.15 and with hell were at agreement or rather as if they cared not for either Heaven or hell God or divell yet are ready in an hellish bravery to belch out that damned poison drawn by the Atheistical Spider from the most fragrant flower of Gods eternall Predestination whereout the Christian Bee doth sucke her sweetest honey that live as they list and doe what they please yet if they be elected unto life the shall be saved when as on the contrary Rom. 9.19 if God have reiected them they cannot doe withall the fault is not in them if they be condemned Yes doubtlesse to answer thee who ever thou be that thus openest thy mouth blasphemously against heaven Psal 73.9 if thou be condemned Rom. 2.15 Tit. 3.11 thine owne conscience vvill one day tell thee that the fault vvas vvholly and altogether in thine owne selfe that being left to thy selfe hast most justly demerited by thine owne vvickednesse the judgement of eternall condemnation never entertaining so much as a desire of grace or love of the truth 2 Th. 2.10 that thou mightest be saved But mightest thou not as absurdly reason that because God hath determined how long every man shall live and numbred his daies therefore it is no matter Iob. 14.5 vvhether men eat or drinke to prolong life since till God hath appointed they cannot dy or should not hee be accounted a murtherer of himselfe vvho so reasoning vvould abstaine therefore from food seeing God who hath appointed the time hath appointed no lesse the meanes of preserving life and shalt not thou deserve to be held a murtherer of thine owne soule and body in a worse maner who thus reasoning from Gods determination in his most secret counsell touching thine eternall eâ—ate shalt therefore negâ—ect all care of the holy â—eanes which God in this â—evealed will of his which â—nly belongeth to thee to look â—fter hath prescribed to â—ll who would attaine to â—hat blessednesse Deu. 29.29 whereto hee hath fore-appointed them as if thou vvouldest have heaven drop into thy mouth vvithout thy seeking of it But to leave such miscreants not worthy farther mentioning who desperately professe themselves not once to seeke entrance into heaven in the second place how many are there even of professed seekers who yet alas for want of striving shall not be able to enter witnesse for proofe hereof besides the Text in hand three other pregnant testimonies from the same our Saviours mouth The first Math. 7.21 Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but hee that doth the will of my Father which is in heaven Yea saith he many shall say unto