witty jest but to hear of an Inheritance of an hundred pounds a year that is fallen to a man will make him more solliâ—ly merry within Light is sown to the righteous and joy for the upright Psal. 97. 11. My servants saith God shall sing and rejoyce but they shall weep c. Isa. 65. 14. 8. Indeed we are not merry enough because we are not Christians enough because sin is a cooler of our joy as water is of fire And like the worm of Ionah his Gourd bites the very root of our joy and makes it wither Yea sin like a damp puts out all the lights of our pleasure and deprives us of the light of Gods countenance as it did David Psal. 51. 12. 4. 6. So that the fault is either First in the too much sensuality of a Christian that will not forgeâ— the pleasures of sin or the more muddy joyes and pleasures of this world which are poysons to the soul and drown our joyes as Bees are drowned in honâ—y but live in vineger Men would have spiritual joy but withal they would not part with their carnal joy Yet this is an infallible Conclusion there is no enjoying a wordly Paradise here and another hereafter 9. Or secondly the fault is in the taâ—te not in the meat in the folly of the judgment not in the pearl when a grain of corn is preferred before it To taste spiritual joyes a man must be spiritual for the Spirit relisheth onely the things of the Spirit and like loveth his like Between a spiritual man and spiritual joyes there is as mighty an appetite and enjoying as between fleshly meat and a carnal stomack Therefore the want of this taste and apprehension condemneth the world to be carnal but magnifies the joyes spiritual as being above her carnal apprehension Or 10. Thirdly herein lyes the fault few feel these joyes in this life because they will not crack the shell to get the kernel thâ—y will not pare the fruit to eat the pulpe not till the ground to reap the harvest They flye the Wars and thereby lose the glory of the victory They will not dig the craggy Mountain to find the mine of gold Not prune the vine therefore enjoy not the fruit They flye moritification and therefore attain not the sweet spiritual consolation which ever attends the same And so much for the Reasons The Use may be four fold 11. First are the joyes of Heaven so unspeakable and glorious how then should we admire the love and bounty of God and blesse his name who for the performance of so small a work hath proposed so great a reward And for the obtaining of such an happy state hath imposed such an easie task 12. Secondly who would not serve a short apprentiship in Gods service here to be made for ever free in glory Yea who would not be a Philpot for a moneth or a Lazarus for a day or a Stephen for an hour that he might be in Abrahams bosome for ever Yea what pain can we think too much to suffer what little enough to do to obtain eternity for this incorruptible Crown of glory in Heaven 1 Pet. 5. 4. where we shall have all teares wiped from our eyes Where we shall cease to sorrow cease to suffer cease to sin Where God shall turn all the water of our afflictions into the pure wine of endlesse and unexpressible comfort Yea had Queen Elizâ—â—eth but foreknown whiles she was in Prison what a glorious reign she should have had for fourty and four years aftâ—r it she would never have wisht her self a Milk-Maid as she was often heard to do But certainly nothing â—an be too much to endure for those pleasures which shall endure for ever 13. You shall sometimes see an hired servant venture his life for his new Master that will scarce pay him his wages at the years end and can we suffer too much for our Lord and Master who gives every one that serveth him not fields and vineyards as Saul pretended 1 Sam. 22. 7 c. nor Towns and Cities as Cicero is pleased to boast of Caesar but even an hundred fold more then we part withall here in this life and eternal Mansions in Heaven hereafter Joh. 14. 2. S. Paul saith Our light affliction which is but for a moment causeth us a far most excellent and eternal weight of glory 2 Cor. 4. 17 18. where note the incomparable and infinite difference between the work and the wages light affliction receiving a weight of glory and momentary affliction eternal glory Suitable to the reward of the wicked whose empty delights live and dye in a moment but their unsufferable punishment is interminable and endlesse Their pleasure is short their pain everlasting our pain is short our joy eternal Blessed is the man that endureth temptation for when he is tryed he shall receive the Crown of life James 1. 12. a Crown without cares without rivals without envy without end And nothing we suffer here can be compared either to those woes we have deserved in Hell or those joyes we are reserved to in Heaven Think we then but upon those two places and the remembrance there of is enough to raise up our soules from our selves and make us even contemn and slight what ever our Enemies are able to do as our Forefathers did the flames And what though thy sufferings be never so sad The gain with hardnesse makes it far lesse hard The danger is great but so is the reward The sight of glory future mitigates the sense of misery present As Iacobs service seemed the lighter by having his beloved Rachel alwayes in his eye The poor Traveller thinking on his Inne goes on more cheerfully And the Bondman by calling to mind his year of Iubilee So that if we droop at present it is for want of considering the future Wherefore eye not the stream thou wadest through But the firm land thou tendest too Compare the seed time with the Harvest look up from the root to the fruit Lazarus was for a time extream miserable what then his sores and sorrowes soon ceased but his joyes shall never cease his pain did soon passe his joy shall never passe away Again 14. Thirdly How is it possible he should dote upon these transitory things below that but seriously thinks upon what is reserved for us in Heaven As O the folly and madnesse of those that prefer Earth yea Hell to Heaven time to eternity the Body before the Soul yea the outward estate before either soul or body These are the worlds Fooles who care not what their end is so their way may be pleasant Mere Children that prefer an Apple before their Inheritance Besotted sensualists that see not how their present pleasures soon vanish like smoke That consider not how this life of ours if it were not short yet it is miserable and if it were not miserable yet it is short That suffer themselves to be so bewitcht with the love
prophane and vain bablings all foolish and unlearned questions which are endlesse all strife about words which is to no profit all Jewish fables and commandments of men and genealogies which breed vain janglings rather then godly edification which is by faith all brawlings and contentions about the Law as being unprofitable and vain He will not be spoyled through Philosophy or great shewes of learning He doteth not about froward disputations and things that ingender unto more ungodlinesse as well knowing that the words of these false Apostles and teachers of lyes fret like a Canker poyson mens judgements and pervert their simple and superstitious hearers but rather studies to have a good conscience and faith unfained Whereas it is the portion of all rotten hearted and hypocriticall Professors to be given up ro errour and to beleeve lyes In brief he will entertain nothing which is contrary to wholsome Doctrine and nâ—t according to the glorious Gospel of the blessed God Yea if there be any that erre concerning the truth or having a shew of gâ—dlinesse deny the power of it he turns away from such Again he is not for Paul nor Apollos nor Câ—phas but for all that bring the Word for their warrant And those who will not suffer wholsome Doctrine but having their ears itching do after their own lusts get them an heap of Teachers turning their ears from the truth being given unto fables are farre from being of his minde He is none of those that creep into housâ—s and lead captive simple women laden with sins and led away with divers lusts that subvert whole families by walking in craftinesse and handling the Word deceitfully and that teach things which they ought not for filthy lucres sake even delighting themselves in their deceivings that beguile unstable souls by promising them liberty and are themselves the servants of corruption being men of câ—rrupt mindes that resist the truth and are reprobate concerning the faith He will reject him that is an Heretick after once or twice admonition knowing that he who is such is perverted and sinneth being damned of his own self He is no causer of division or dissention in the Church CHAP. XIV 1. BUt he wins many to the truth for he is charitable wisâ—es all good and happy like himself and accordingly proves a means of bringing many to Heaven and that two wayes First whereas others by their evil example are a means to destroy many he by his good example is a means to save many For he is upright and sincere hearted to God and man He is none of those that professe God with their words and with their works deny him He is not double-tongued but as he thinks in his heart so he speaks with his mouth and as he is led by his conscience so his conscience is led by truth In fine he is known from another man only by the holinesse and uprightnesse of his life and conversation Yea all may read in his life that he beleeves in his heart and are forced to say This is a good God whose servant is so good or This is a good holy and operative Religion that this changes and transforms men into new Creatures For his life is like a precious and sweet perfume whose savour spreads it self and is pleasant to all that come near Yea he sowes those good works that remain to posterity and are reaped by succession and he shall be happy in making others so But secondly as the wicked draw all they can to Hell by their allurements and subtill perswasions so he drawes all he can to Heaven by his admonitions and sweet compellations He loves the soul of his Neighbour and therefore he will tell him of his faults and the Judgements of God due unto the same Yea rather then let one go headlong to destruction he will violently pluck him out of the fire for he hath not only zeal but courage to do good tâ— he is not lukewarm nor will he suffer discretion to eat up his devotion as it fares with common professors For he had rather hazzard the censure of some then hindeâ— the good of others Yea rather then be guilty of other mens sins by his cowardly silence he can afford to be despised and thought out of his wits by the world reputed a fool and pointed at in the streets For he prefers Gods favour before all the worlds and his glory before his own credit Not that he wants wit or deserves contempt for his zeal is mixed with discretion and he makes knowledge the pilot of his devotion but his love to God is such as he cannot bear with them that are evil His righteous soul is vexed with seeing and hearing the uncleanly conversation of their unlawfull deeds Yea it cuts his very heart to hear Christ so wounded with oathes blasphemies and reproaches who is the life of his life and soul of his soul And his love to sinners also for his zeal against them is a sweet compound of love and anger for though he hates the vices of a wicked man yet he loves his person he can chide him sharply and yet at the same time pray for him heartily Whereby he not seldom saveâ— his brother for he findes favour in the sight of God and prevails with him for things hard to be obtained As when â—tevens prayer prevailed for persecuting Paul and our Saviours prayer for his murtherers 2. He hath low and mean thoughts of himself therefore the Lord makes him excell and shews his strength by him He abhors to think himself better then others because God blesseth him more with outward blessings or hath bestowed more inward gifts and graces upon him then upon others well knowing that God resisteth the proud and giveth grace to the humble He is not lifted up nor cast down with mens flatteries or slanders He forgets his good deeds and therefore God remembers them he remembers his evil deeds therefore God forgets them He is not envious nor given to striâ—e but of a meek and quiet spirit peaceable gentle and easie to be intreated He affects rather plainnesse then pomp and will rather refuse places of honour then eagerly pursue after them He never stands so secure but he will take heed least he fall and prefers an humble fear before a presumptuous confidence He makes conscience of small sins least they should prove wedges to greater When he is tempted to evil the fear of God keeps him innocent And it is alwaiâ—â— in his minde that God seeth all things and is ever beholding him He will neither deny nor deminish nor justifie his sinne nor shift it off to others If he havâ— falne inâ—o an evil he will beware of doing it the second time well knowing that there is no laying hold of the Promises without making conscience of and obeying the Precepts CHAP. XV 1. SO you have in part seen how he loves and fears and serves the Lord and seeks his glâ—ry and the good of others but which is
the evil and not only delivers him but returns with the greater interest of joy and felicity Indeed the Lord lets him know what it is to lose his favour and makes him tugg hard by prayer and to persevere a long time in knâ—cking and asking but at length he will be sure to give him what he desires or that which is better for him for the prayer of faith from the knees of humility and a broken heart will conquer even the Conqueror Indeed the case may be such that he cannot pray or not to purpose as in time of sicknesse by reason of the extremity of pain but then he can send to the Congregations intreat them to pray for him Besides all his former prayers and meditations do serve to ayd him in his last straits and meet together in the center of his extremity yeelding though not sensible relies yet secret benefit to his soul Yea which is best of all he hath the benefit of Christs intercession in Heaven and of the prayers of all the Saints on earth 2. Tenthly The malice of Satan shall make much for his good for if Satan be sent to buffeâ— him as he did Paul or to winnow him as he would have done Peter it is that he may not be exalted his malice shall prove the occasion of much good to him as it did to the incestuous Corinthian or if God lets him loose upon him as it did upon Iob it shall but advance the glory of God manifest this Beleevers patience occasion his own shame c. so the Devil shall be over-shot in his own bow and wounded with his own weapon And so it is that to all whom God hath any interest in this Scorpion shall prove a medicine against the sting of the Scorpion For though he aym at despair and destruction yet God ayms at humiliation and conversion yea at consolation and salvation and when the sinner is sufficiently humbled Satan shall be cashiered that Horse-leach shall be taken off when he hath sufficiently abated the vicious and superfluous bloud so that he shall be healed by wounding exalted by humbling Satan shall help him to the destruction of his flesh his corruption and the edification of his soul 3. Eleventhly Death the last and strongest enemy of all shall do him the greatest good of all He may be killed but he cannot be hurt nor conquered for even Death that Fiend is to him a friend like the Red Sea to the Israelites that put them over to the Land of Promise whiles it drowned their enemies It is his bridge from woe to glory for dying he sleeps and sleeping he rests from all the travels of a toylsome life to live in joy and blisse for evermore It is to him the end of all sorrowes and the beginning of his everlasting joyes the cessation of all trouble a Superseâ—eas for all diseases the extinction of sinne the deliverance from enemies a rescue from Satan the quiet rest of the body and infranchisement of the soul CHAP. XIX A description of Heaven and Hell so farre as may be collected from the Word according to the best Expositors 1. THus as the unbeleever and disobedient is cursed in every thing and whereever he goes and in whatsoever he does Curâ—ed in the City and cursed also in the field cursed in the fruit of his body and in the fruit of his ground and in the fruit of his Cattell Cursed when he cometh in and cursed also when he goeth ouâ— cursed in this life and cursed in the life to come as is at large exprest Deut. 28. So the Beleever that obeyes the voice of the Lord shall be blessed in every thing he does whereever he goes and in whatsoever befalls him as God promiseth in the former part of the same Chapter and as I have proved in the eleven foregoing Sections Yea God will blesse all that belong unto him for his children and posterity yea many generations after him shall fare the better for his sake yea the very place where he dwells perhaps the whole Kingdom he lives in Whereas many yea multitudes even an whole Army yea his childrens children unto the third and fourth generation fare the worse for a wicked man and an unbeleever Besides his prayers shall profit many for he is more prevalent with God to take away a judgement from a People or a Nation then a thousand others And he counts it a sinne to cease praying for his greatest and most malicious enemies though they like fools would if they durst or were permitted cut him off and all the race of Gods people which is as if one with his hatchet should cut off the bough of a Tree upon which he standeth For they are beholding to Beleevers for their very lives yea it is for their sakes and because the number of Christs Church is not yet accomplisht that they are out of hell But to go on as all things viz. poverty imprisonment slander persecution sicknesse death temporall judgements spirituall dissertions yea even sinne and Satan himself shall turn together for the best unto those that love God as you have seen So all things shall turn â—ogether for the worse unto them that hate God as all unbâ—leevers do Rom. 1. 30. Ioâ—. 15. 18. even the mercy of God and the means of grace shall prove their bane and inhance their damnation yea Christ himself that only summum bonum who is a Saviour to all beleevers shall be a just revenger to all unbeleevers and bid the one Depart ye cursed into everlasting fire prepared for the Devil and his Angels Which shall be an everlasting departure not for a day nor for years of dayes nor for millions of years but for eternity into such pains as can neither be expressed nor conceived Iude 6. 7. Rev. 20. 10. Mat. 3012. Heb. 6. 2. 2. Wickednesse hath but a time a short time a moment of time but the punishment of wickednesse is beyond all time There shall be no â—nd of plagues to the wicked man Prov. 24. 20. Their worm shall not die neither shall their fire be quenched Isa. 66. 24. 3. Neither is the extremity of pain inferior to the perpetuity of it it is a place full of horror and amazednesse where is no remission of sinne no dismission of pain no intermission of sense no permission of comfort its torments are both intollerable and interminable and can neither be endured nor avoided when entred into Rev. 19. 20. and 20. 14. and 18. 6. Mat. 25. 30. 2. Pet. 2. 4. Heb. 10. 27. Iude 6. 4. The plagues of the first death are pleasant compared with those of the second For mountains of sand were lighter and millions of â—ears shorter then a tythe of these torments Rev. 20. 10. Iude 7. It is a death which hath no death it hath a beginning it hath no ending Mat. 3. 12. Isa. 66. 24. 5. The pain of the body is but the body of pain the anguish of the soul is the soul of
all good things For Fulnesse is the perfection of measure and everlastingnesse the perfection of Time and infinitenesse the perfection of Number and immutability the perfection of State and immensity the perfection of Place and immortality the perfection of Life and God the perfection of all who shall be all in all to us Meat to our taste beauâ—y to our Eyes perfumes to our smell Musick to our Eares And what shall I say more but as the Psalmist saith glorious things are spoken of thee thou City of God Psal. 87. 3. see Revel. 4. 2 3. 21. 10. to the end 8. But alas such is mans parvity that he is as far from comprehending it as his Armes are from compassing it 1 Cor. 2. 9. Heaven shall receive us we cannot conceive Heaven Do you ask me what Heaven is saith one when I meet you there I will tell you For could this Ear hear it or this Tongue utter it or this Heart conceive it it must needs follow that they were translated already thither 2 Cor. 12. 2 4. Yea a man may as well with a coal paint out the Sun in all his splendor as with his pen or tongue expresse Or with his Heart were it as deep as the Sea conceive the Fulnesse of those Joyes and Sweetnesse of those pleasures which the Saints shall enjoy at Gods right hand for evermore Psal. 16. 11. in thy presence is the Fulnesse of Ioy and at thy right hand are pleasures for evermore For quality they are pleasures for quantity fulnesse for Dignity at Gods right hand for Eternity for evermore And Millions of years multiplyed by millions make not up one minute to this Eternity 2 Cor. 4. 18. Joh. 10. 28. CHAP. XXI 1. BUt for the better confirming of this so important a truth in these Atheistical times See some reasons to confirm it As First if the Sun which is but a creature be so bright and glorious that no mortal Eye can look upon the brightnesse of it how glorious then is the Creator himself or that light from whence it receives its light If the frame of the Heavens and Globe of the Earth be so glorious which is but the Lower House or rather the Footstool of the Almighty as the Holy Ghost phraseth it Isa. 66. 1. Matth. 5. 35. Act. 7. 49. how glorious and wonderful is the Maker thereof and the City where he keeps his Court Or if Sinners even the worst of wicked men and Gods enemies have here in this earthly pilgrimage such variety of injoyments to please their very senses as who can expresse the pleasurable variety of objects for the sight of meats and drinks to satisfie and delight the taste of Voyces and melodious sounds to recreate the hearing of sents and perfumes provided to accommodate our very smelling of recreations and sports to bewitch the whole man And the like of Honour and profit which are Idols that carnal men do mightily dote upon and take pleasure in though these earthly and bodily joyes are but the body or rather the dregs of true joy what think we must be the soul thereof viz. those delights and pleasures that are reserved for the Glorified Saints and Gods deaâ—est darlings in Heaven Again 2. Secondly If natural men find such pleasure and sweetnesse in secular wisdom lip-learning and brain knowledge For even mundane knowledge hath such a shew of excellency in it that it is highly affected both by the good and bad As O the pleasure that rational men take therein It being so fair a Virgin that every clear eye is in love with her so rich a pearl that none but Swine do despise it yea among all the Trees in the Garden none so takes with rational men as the Tree of knowledge as Satan well knew when he set upon our First Parents insomuch that Plato thinks in case wisdom could but represent it self unto the Eyes it would set the heart on fire with the love of it And others affiâ—m that there is no lesse difference between the Learned and the Ignorant then there is between the living and the dead or between men and Beasts And yet the pleasure which natural and moral men take in secular and mundane knowledge and learning is nothing comparable to the pleasure that an experimental Christian finds in the Divine and supernaturall knowledge of Gods Word which makes David and Solomon prefer it before the honey and the honey comb for sweetnesse and to value it above thousands of gold and silver yea before pearles and all precious stones for worth How sweet then sâ—all our knowledge in Heaven be for here we see but darkly and as it were in a Glasse or by Moon light but there we shall know even as we are known and see God and Christ in the face 1 Cor. 13. 1â— 3. Thirdly If mere Naturianâ— have been so taken with the love of Vertue that they thought if a vertuous soul could but be seen with corporal eyes it would ravish all men with love and admiration thereof yea if the very worst of men Drunkards Blasphemers and the like though they most spitefully scoffe at and backbite the people of God yet when they know a man sincere upright and honest cannot choose but love commend and honour him in their hearts as it fared with Herod touching Iohn and King Agrippa touching Paul 4. Or rather if Gods own people are so ravished with the graces and priviledges which they in joy upon earth as the assurance of the pardon of sin the peace of a good conscience and joy of the Holy Ghost which is but glorification begun what will they be when they shall injoy the perfection of glory in Heaven As see but some instances of their present enjoyments here below First if we were never to receive any reward for those small labours of love and duties we do to the glory of God and profit of others we might think our selves sufficiently recompensed in this life with the calm and quietnesse of a good conscience the honesty of a vertuous and holy life That we can do and suffer something for the love of Christ who hath done and suffered so much to save us That by our wâ—rks the majesty of God is magnified to whom all homage is due and all service too little For godlinesse in every sicknesse is a Physitian in every contention an Advocateâ— in every doubt a School man in all heavinesse a Preacher and a comforter unto whatsoever estate it comes making the whole life as it were a perpetual Halelujah Yea God so sheds his love abroad in our hearts by the Holy Ghost that we are in Heaven before we come thither Insomuch that as the fire flyeth to his Sphear the stone hastens to the Center the River to the Sea as to their end and rest and are violently detained in all other places so are the hearts of Gods people without their Maker and Redeemer their last end and eternal rest and quietnesse never at rest
such are to know that their very best services as praying and fasting and receiving and giving of Almes c. because they are not done in faith and obedience to the Word and that God may be glorified thereby are no better in Gods account then if they had slain a Man or cut off a Dogs neck or offered Swines blood or blessed an Idol as himself affirmes Isa. 66. 3. Nor will God accept of any action unlesse it flowes from a pious and good heart sanctified by the Holy Ghost yea civill honesty severed from true piety humility saving knowledge sincere love to God true obedience to his Word justifying faith a zeal of Gods glory and a desire to edifie and win others God will neither accept nor reward but account of their morall vertues as of shining or glistering sins because they spring from pride ignorance infidelity self-love and other such carnall respects as many examples prove namely Cains sacrificing 1 Iohn 3. 12. the Iews fasting Iâ—a 58. those reprobates preaching in Christs name and casting on t Devils Matth. 7. 22 23. and the like whose outward works were the same which the godly perform and what saith Austine most excellently There is no true vertue where there is no true Religion and that conscience which is not directed by the Word even when it does best does ill because it doth it not in faith obedience and love 2. Secondly let them know that being out of Christ they are bound to keep the whole Law Gal. 5. 2 3. or stand liable to suffer the penalty thereof for not keeping it for though this be the condition of the New Covenant Believe and thou shalt be saved yet all that they have to trust unto is Do this and live Rom. 10. 5. and cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3. 10. And I wish that they would seriously think of it and what need they have of Christ whom they rather persecute then obey his Gospel in love 3. Indeed let them get a true lively and justifying faith Put ye off concerning the former conversation the old man which is corrupted through the deceivable lusts and be renued in the spirit of your mindes and put on the new man which after God is created in righteousnesse and true â—olinesse Ephes. 4. 22 23 24. and then Christ and all his benefits and promises wil belong unto you but not before in the mean time you are in your blood Ezek. 16. 6. and have to answer not onely for your originall guilt but for every thought word and action of yours from your infancy Matth. 9. 12 13. Luke 1. 53. Gal. 5. 1 to 7. enough to starde you if you be not stark dead CHAP. 27. 1. But perhaps thy heart and conscience is not onely Sermon but Thunder-proof and then nothing will do good upon thee the case of all incorrigible ones yea most men now adayes are judgement-proof and let them be never so cleerly convinc'd from the Word that they are in a dangerous condition all thoughts thereof presently passe away like the sound of a Bell that is rung or if not Satan can furnish them with an evasion be the case what it will amongst many of his delusions I will mention two of the principall and which I hold to be the strongest bars to keep men out of Heaven that can be named The first is this Never regard will he say to a poor soul what a few 〈◊〉 â—â—â—â—holy Precisions say when every one doth so and so or every onâ— is of this or that judgement yea do not such and such the like who are wiser and greater and better men then your selfe They are of another minde neither do they trouble themselves so much about Religion yet they look to speed as well as the precisest yea will he say Do ye not see many Ministers great Proâ—essors of Religion who pretend it is good being religious and holy and presse others to it that do onely pretend it for they live as loosely and deal as unjustly as any other men and they are not ignorant of what they do and this you may be sure of that if they did speak as they think they would do as they speak therefore what should ye be so singular will ye be wiser then all your friends or neighbours yea then ninety and nine parts of the Kingdome What a mad conceit were this then yeelds the poor soul and counts it a pleasure too that he is seduced and by this kinde of Sophistry Satan prevailes with millions yea I have ever noted that this one artlesse perswasion of others do so prevails more with the world then all the places of reason but this plea or argument is not more common and taking then it is soâ—tish and dangerous if it be well look into for besides that it is Gods expresse charge Thou shalt not â—ollow a multitude to do evill Exod. 23. 2. and Saint Pauls everlasting rule â—ashion not your selves like unto this world Rom. 12. 2. Our Saviour Christ hath plainly told us That the greatest number go the broad way to destruction and but a few the narrow way which leadeth unto life Matth. 7. 13 14. And Saint Iohn That the number of those whom Satan shall deceive is as the sands of the sea Revel. 20. 8. and 13. 16. Isa. 10. 22. Rom. 9. 27. yea that the whole world lieth in wickednesse 1 â—ohn 5. 19. whereas those whom Christ hath chosen out of it and that believe the Gospel are but a little flock and few in number Luke 12 32. Revel. 3. 4. Isa. 53. 1. Rom. 10. 16 2 Cor. 4. 4. which testimonies have proved true in all former Ages there could not be found eight righteous persons in the old world for one was an impious Cham all Sodome afforded not ten Eliah could say I onely remain a Prophet of the Lord but Baals Prophets are four hundred and fifty 1 Kings 18. 22. And Micha complains of the multitude of the wicked in his time and small number of the faithfull Micha 7. 2. Behold saith Isaiah I and the Children whom the Lord hath given me are for signes and wonders iâ— Israel Isa. 8. 1. 8. so few and raâ—e that they were gazed upon as monsters And what saith the Lord himself Though the number of the children of Israel be as the sand of the sea yet but a remnant shall be saved Isa. 10. 22. Rom 9. 27. Neither hath it been otherwise since the Gospel the whole City went ouâ— to send Christ packing not a Gadaren was found that either dehorted his â—ellow or opposed the motion Matth. 8. 34. When Pilate asked What shall be done with Iesus all with one consent cried out Let him be crucified Matth. 27. 22. there was a generall shout for Diana for two houres together Great is Diana of the Ephesians not one man took Pauls part Act. 19. 34. yea the Iewes