prove there will be a day of Iudgement p. 80. The time and manner of that day p. 81. How Iesus Christ doth redeeme men p. 98 VVhom Christ doth redeeme p. 108. Vpon what conditions Christ may be had p. 110. The great evill of rejecting Christ. p. 115. Who they are that reject him p. 114. The Paucity of true beleevers p. 122. The Difficulty of saving Conversion p. 144. VVherein a child of God goes beyond a hypocrite p. 139. Every easie way to heaven is a false way p. 148. Nine easie wayes to heaven p. 150. Foure streight gates to heavens p. 147. The grand-cause of mans ruine is from himselfe p. 156. How men do plot their owne ruines p. 157. A Discovery of unsound Professours p. 158. Ten false principles by which men are deceived in their spirituall estates p. 163. The cause of mens mistake about their eternall condition p. 164. How false peace is bred in the soule p. 195. Whence Carnall Security arises p. 213. How Carnall Confidence ruines men p. 228. Meanes to get a broken heart p. 225. The danger of Resting in holy performances p. 234. Wherein mens resting in dutie appâ—ars p. 229. Why men doe rest in their duties p. 242. The insufficiency of all duties to save a man p. 255. Sixe signes of a mans resting in duties p. 247. We must use good duties though we cannot be saved by them p. 259. How to know whether we make Christ our chiefe ayme and end in all things p. 191. THE SINCERE CONVERT CHAP. I There is one most Glorious God EXODUS 33. 18. I beseech thee shew me thy Glory THis is the first Divine Truth And there are these two parts considerable in it 1. That there is a God 2. That this God is most Glorious I will beginne with the first part and prove omitting many philosophicall arguments that there is a God a true God for every nation almost in the world untill Christs comming had a severall God Some worshipped the Sunne some the Moone called by Ezechiel the Queene of Heaven which some made Cakes unto Some the whole Heavens as some worshipped the Fire some the bruit beasts some Baâ—l some Moloch The Romans saith Varro had 6000 gods who imprisoning the life of nature were given up to sinnes against nature either to worship Idolls of mans invention as the ignorant or GOD and Angels in those Idols as the learned did but these are all false Gods I am now to prove that there is one true God the being of beings or the first being Although the proving of this point seemes needlesse because every man runs with the cry and saith there is a God yet few throughly beleeve this point Many of the children of God who are best able to know mens hearts because they onely study their hearts feele this temptation Is there a God bitterly assaulting them sometimes The Devill will sometimes undermine and seeke to blow up the strongest walls and bulwarks The light of nature indeed shewes that there is a God but how many are there that by foule sinnes against their conscience blow out and extinguish almost all the light of Nature and hence though they dare not conclude because they have some light though dimme yet if they saw their heart they might see it secretly suspect and question whether there bee a God but grant that none questions this truth yet we that are builders must not fall to a worke without our maine props and pillars It may appeare there fore that there is a God from these grounds First From the works of God Rom. 1. 20. when wee see a stately house although we see not the man that built it although also we know not the time when it was built yet wil we conclude thus Surely some wise Artificer hath beene working here can wee when we behold the stately theater of Heaven and Earth conclude other but that the finger armes and wisedome of God hath beene here although we see not him that is invisible and although we know not the time when he began to build Every creature in heaven and earth is a loud preacher of this Truth who set those candles those torches of heaven on the Table who hung out those lanthornes in heaven to enlighten a darke world who can make the stature of a man but one wiser than the stone out of which it is hewne could any frame a man but one wiser and greater than man who taught the biâ—ds to build their neasts and the bees to set up and order their common-wealth who sends the Sun post from one end of heaven to the other carrying so many thousand blessings to so many thousands of people and Kingdomes what power of man or Angels can make the least pile of grasse or put life into the least fly if once dead There is therefore a power above all created power which is God Secondly From the Word of God There is such a Majesty stâ—â—â—ing and such secrets revealed in the word that if men will not be wilfully blind they cannot but cry out the voice of God and not the voice of man Hence Calvin undertakes to prove the Scripture to bee the word of God by reason against all Atheists under heaven Hast thou not thought sometimes at a sermon the Minister hath spoken to none but thee and that some or other hath told the Minister what thou hast said what thou hast done what thou hast thought now that word which tells thee the thoughts of thy heart can be nothing else but the word of an alseeing God that searcheth the heart Againe that word which quickneth the dead is certainely Gods word but the word of God ordinarily preached quickneth the dead it maketh the blind to see the dumbe to speake the deafe to heare the lame to walke those that never felt their sinnes to loade them to mourn those that never could pray to breath out unutterable grones and sighes for their sinnes Thirdly From the Children begotten of God For wee may reade in mens foreheads as soone as ever they are borne the sentence of death and we may see by mens lives what hellish hearts they have Now there is a time that some of this monstrous broode of men are quite changed and made all new they have new mindes new opinions new desires new joyes new sorrowes new speeches new prayers new lives and such a difference there is betwixt these and others that they are hated by others who loved them well while they loved their sinnes and whence came this strange change Is it from themselves No For they hated this new life and these new men once themselves Is it because they would be credited thereby no It is to be hated of Father Mother Friends and maligned every where Is it out of simplicity or are their braines growne crazie they were indeed once fooles and I can prove them all to bee Solomons fooles bâ—t even simple men have beene known to be more
and flames of hell for a heart as stiffe as a stake to bow as hard as stone to bleed for the least prick not to mourne for one sin but all sinnes and not for a sit but all a mans life time Oh it is hard for a man to suffâ—r himselfe to be loaden with sin and prest to death for sinne so as never to love sinne mâ—re but to spit in the face of that which he once loved as dearely as his life It is easie to drop a teare or two and be sermon sick but to have a heart rent for sinne and from sinne 〈◊〉 is is true humiliation and this is hard 2. The straight gate of Faith Eph. 1. 19. its an easie matter to presume but hard to beleeve in Christ. It is easie for a man that was never humbled to beleeve and say 't is but beleeving but it is an hard matter for a man humbled when he seeth all his sinnes in order before him the devill and conscience roaring upon him and crying out against him and God â—rowning upon him now to call God Fathâ—r is an hard worke Iudas had rather be hanged than bâ—leeve It is hard to see a Christ as a rocke to stand upon when wee are overwhelmed with sorrow of heart for sin It is hard to prize Christ above ten thousand worlds of pearle 't is hard to desire Christ and nothing but Christ hard to follow Christ all the day long and never to be quiet till he is got in thine armes and then with Simeon to say Lord now lettest thou thy servant depart in peace 3. The straight gate of Repentance It is an easie matter for a man to confesse a mans selfe to be a sinner and to cry God forgivenesse untill next time but to have a bitter sorrow and so to turne from all sinne and to returne to God and all the wayes of God which is true repentance indeed this is hard 4. The straight gate of opposition of Devills the world and a mans owne selfe who knock a man downe when he begins to looke towards Christ and Heaven Hence learne that every easie way to Heaven is a false way although Ministers should preâ—ch it out of their Pulpits and Angels should publish it out of Heaven Now there are nine easie waies to Heave as men thinke all which leade to Hell 1. The common broad way wherein a whole parish may all goe a breadth in it tell these people they shall bee damned their answer is then woe to many more besides me 2. The way of civill education whereby many wilde natures are by little and little tamed and like wolves are chained up easily while they are young 3. Balams way of good wishes whereby many people will confesse their ignorance forgetfulnesse and that they cannot make such shews as others doe but they thanke God their hearts are as good and God for his part accepts they say the will for the deed And My sonne give me thine heart the heart is all in all and so long they hope to doe well enough Poore deluded creatures thus thinke to breake through armies of sinnes devils temptations and to breake open the very gates of Heaven with a few good wishes they think to come to their journeys end without legs because their hearts are good to God 4. The way of formalitie whereby men rest in the performance of most or of all externall duties without inward life Mark 1. 14. Every man must have some Religion some fig-leaves to hide their nakednesse Now this Religion must be either true Religion or the false one if the true he must either take up the power of it but that hee will not because it is burdensome or the forme of it and this being easie men embrace it as their God and will rather lose their lives than their Religion thus taken up This forme of Religion is the easiest Religion in the world partly because it easeth men of trouble of conscience quieting that Thou hast sinned saith conscience and God is offended take a book and pray keepe thy conscience better and bring thy Bible with thee Now conscience is silent being charmed downe with the forme of Religion as the devill is driven away as they say with holy water partly also because the forme of Religion credits a man partly because it is easie in it selfe it 's of a light carriage being but the shadow and picture of the substance of Religion as now what an easie matter is it to come to Church They heare at least out wardly very attentively an houre and more and then to turne to a proofe and to turne downe a leafe here 's the forme But now to spend saturday at night and all the whole Sabbath day morning in trimming the Lampe and in getting oyle in the heart to meete the bridegroome the next day and so meete him in the word and there to tremble at the voice of God and suck the brest while it is open and when the word is done to goe aside privately and there to chew upon the word there to lament with teares all the vaine thoughts in duties deadnesse in hearing this is hard because this is the power of godlinesse and this men will not take up so for private prayer what an easie matter it is for a man to say over a few prayers out of some devout booke or to repeate some old prayer got by heart since a childe or to have two or three short-winded wishes for GODS mercy in the morning and at night this forme is easie but now to prepare the heart by serious meditation of God and mans selfe before he prayes then to come to God with a bleeding hunger-starved heart not only with a desire but with a warrant I must hâ—ve such or such a mercy and thereto wrastle with God although it be an houre or two together for a blessing this is too hard men thinke none doe thus and therefore they will not Fifthly the way of presumption whereby men having seene their sins catch hold easily upon Gods mercy and snatch comforts before they are reached out unto them There is no word of comfort in the Booke of God intended for such as regard iniquitie in their hearts though they doe not act it in their lives Their onely comfort is that the sentence of damnation is not yet executed upon them Sixthly the way of sloth whereby men lye still and say God must doe all If the Lord would set up a Pulpit at the Ale-house doore it may be they would heare oftner If God will alwaies thunder they will alwaies pray if strike them now and then with sicknesse God shall be payed with good words and promises enow that they will be better if they live but as long as peace lasts they will run to Hell as fast as they can and if God will not catch them they care not they will not returne Seventhly The way of carelesnesse when men feeling many difficulties passe
him all his posterity by sin Gen. 3. 1 2 3 c. Now mans misery appeares in these two things 1. His misery in regard of sinne 2. His misery in regard of the consequents of sinne 1. His misery in regard of sinne appeares in these particulars 1. Every man living is borne guilty of Adams sin Now the justice and equity of God in laying this sin to every mans charge though none of Adams posterity personally committed it appeares thus First If Adam standing all mankind had stood then it is equall that he falling all his posterity should fall All our estates were ventured in this ship therefore if we should have been partakers of his gaines if he had continued safe its sit we should be partakers of his losse too But secondly we were all in Adam as a whole countrey in a Parliament-man the whole Countrey doth what he doth And although wee made no particular choyce of Adam to stand for us yet the Lord made it for us who being goodnesse it selfe beares more good will to man than he can or could beare to himselfe and being wisdome it selfe made the wisest choice and took the wisest course for the good of man For this made most for mens safety and quiet for if he had stood all feare of loosing our happy estate had vanish'd whereas if every man had beene left to stand or fall for himselfe a man would ever have beene in feare of falling And again this was the sure way to have all mens estates preserved for having the charge of the estates of all men that ever should be in the world hee was the more pressed to looke the more about him and so to bee more watchfull that he be not robbed and so undoe and procure the curses of so many thousands against him Adam was the Head of mankind and all mankind naturally are members of that head and if the Head invent and plot Treason and the head practise treason against the King or State the whole body iâ— found guilty and the whole body must needs suffer Adam was the poysoned roote and cisterne of all mankind now the branches and streames being in the root and spring originally they therefore are tainted with the same poysonous Principles If these things satisfie not God hath a day comming wherein he will reveale his owne righteous proceedings before men and Angels Rom. 2. 4. Oh that men would consider this sinne and that the consideration of it could humble peoples hearts If any mourne for sinne it is for the most part for other foule actuall sinnes few for this sinne that first made the breach and began the controversie betwixt God and man Next unto the sinne against the Holy Ghost and contempt of the Gospell this is the greatest sinne that cryeth lowdest in Gods eares for vengeance day and night against a world of men For now mens sinnes are against God in their base and low estates but this sinne was committed against Iehovah when man was at the top of his preferment Rebellion of a Traytor on a dunghill is not so great as of a Favorite in the Court Little sinnes against light are made horrible no sinne by any man committed was ever against so much light as Adam had This sin was the first that ever displeased God Drunkennesse deprives God of the glory of sobriety whoring of Chastity but this sinne darkens the very Sunne defaces all the Image of GOD the glory of man and the glory of GOD in man this is the first sin that ever did thee a mischiefe This sinne like a great Captaine hath gathered together all those troops and swarmes of sins that now take hold upon thee Thanke this sinne for an hard heart thou so much complainest of thank this sinne for that hellish darkenesse that overspreads thee This hath raised Satan Death Judgement Hell and Heaven against thee O consider those fearefull sinnes that are packt up in this one evill 1. Fearefull Apostacie from GOD like a Devill 2. Horrible Rebellion against GOD in joyning sides with the Devill and taking GODS greatest enemies part against God 3. Wofull unbeliefe in suspecting Gods threats to be true 4. Fearefull Blasphemy in conceiving the Devill Gods enemy and mans murderer to be more true in his temptations then GOD in his threatning 5. Horrible pride in thinking to make this sin of eating the forbidden fruit to bee a step and a stayre to rise higher and to be like God Himselfe 6. Fearefull contempt of God making bold to rush upon the sword of the threatning secretly not fearing the plague denounced 7. Horrible unthankfulnesse when God had given him all but one tree and yet he must be singring that too 8. Horrible theft in taking that which was none of his owne 9. Horrible Idolatry in doting upon and loving the creature more than God the Creator who is blessed for ever You therefore that now say no man can say blacke is your eye you have lived civilly all your dayes looke upon this one grievous sin take a full view of it which thou hast never shed one teare for as yet and see thy misery by it and wonder at Gods patience He hath spared thee who wast borne branded with it and hast lived guilty of it and must perish for ever for it if the Lord from Heaven pity thee not But here is not all consider secondly every man is borne stark dead in sinne Ephes. 2. 1. he is borne empty of every inward principle of life voyde of all graces and hath no more good in him whatsoever hee thinkes then a dead Carrion hath And hence he is under the power of sin as a dead man is under the power of death and cannot performe any act of life their bodies are living coffins to carry a dead soule up and downe in 'T is true I confesse many wicked men do many good actions as praying hearing almesdeeds but it is not from any inward principle of life Externall motives like plummets on a dead yet artificiall clock set them a running Iehu was zealous but it was only for a kingdome the Pharisees gave alms only â—o be seene of men If one write a Will with a dead mans hand deceased that Will can hold no Law it was not his Will because it was not writ by him by any inward principle of life of his own Pride makes a man preach pride makes a man heare and pray sometimes Selfe-love stirs up strang desires in men so that wee may say this is none of Gods Act by his grace in the soule but Pride and selfe-love Bring a dead man to the fire and chase him and rubbe him you may produce some heate by this externall working upon him but take him from the fire againe and he is soone cold so many a man that lives under a sound Minister under the lashes and knockes of a chiding striving Conscience he hath some heate in him some affections some feares some desires some
upon these duties and strivings that have beene but poore Physitians to them Oh looke up here to the Lord Jesus who can doe that cure for thee in a moment which all creatures cannot doe in many yeares What bolts what strong fetters what unruly lusts temptations and miseries art thou lockt into Behold the Deliverer is come out of Sion having satisfied Justice and paid a price to â—anisome poore Captives Luc. 4. 18. with the Keyes of Heaven Hell and thy unruly heart in his hand to fetch thee out with great mercy and strong hand who knowes but thou poore prisoner of Hell thou poore Captive of the Devill thou poore shackled sinner mayst be one whom he is come forâ— Oh looke up to him sigh to Heaven for deliverance from him and be glad and rejoyce at his comming This strikes terrour to them that though there is a meanes of deliverance yet they lye in their misery never groane never sigh to the Lord Jesus for deliverance nay that rejoyce in their bondage and dance to Hell in their bolts nay that are weary of deliverance that sit in the stockes when they are at prayers that come out of the Church when the tedious Sermon runs somewhat beyond the houâ—e like prisoners out of a Jaile that despise the Lord Jesus when he offers to open the doores and so let them out of that miserable estate Oh poore creatures is there a meanes of deliverance and dost thou neglect nay despise it Know it that this will cut thine heart one day when thou art hanging in thy gibbets in Hell to see others standing at Gods right hand redeemed by Christ thou mightst have had share in their honour for there was a Deliverer come to save thee but thou wouldst have none of him Oh thou wilt lye yelling in those everlasting burnings and teare thy haire and curse thy selfe from hence might I have been delivered but I would not Hath Christ delivered thee from Hell and hath he not delivered thee from thine Alehouse Hath Christ delivered thee from Sathans societie when he hath not delivered thee from thy loose company yet Hath Christ delivered thee from burning when thy faggots thy sins grow in thee Is Christs bloud thine that mak'st no more account of it nor feelest no more vertue from it than in the bloud of a chicken Art thou redeemed dost thou hope by Christ to be saved that didst never see nor feele nor sigh under thy bondage O the devils will keepe holiday as it were in hell in respect of thee who shalt mourne under Gods wrath and lament Oh there was a meanes to deliver us out of it but thou shalt mourne for ever for thy misery And this will bee a bodkin at thine heart one day to thinke there was a deliverer but I wretch would none of him Here likewise is matter of Reproofe to such as seeke to come out of this misery from and by themselves If they be ignorant they hope to be saved by their good meaning and prayers If Civill by paying all they owe and doing as they would be done by and by doing no body any harme If they be troubled about their estates then they lick themselves whole by their mourning repenting and reforming Oh poore stubble canst thou stand before this consuming fire without sin Canst thou make thy selfe a Christ for thy selfe Canst thou beare come from under an infinite wrath canst thou bring in perfect righteousnesse into the presence of God This Christ must doe else he could not satisfie and redeeme And if thou canst not doe thus and hast no Christ define and pray that heaven and earth shake till thou hast worne thy tongue to the stumps endeavour as much as thou canst and others commend thee for a diligent Christian mourne in some Wildernesse till doomes day digge thy grave there with thy nayles weepe buckets full of hourely teares till thou canst weepe no more Fast and Pray till thy skin and bones cleave together Promise and Purpose with full resolution to be better nay reforme thy head heart life tongue some nay all sinnes live like an Angell shine like a sunne walke up and downe the world like a distressed Pilgrim going to another Countrey so that all Christians commend and admire thee Die ten thousand deaths lie at the firebacke in Hell so many millions of yeares as there be piles of grasse on the earth or sands upon the Sea-shore or starres in heaven or motes in the Sun I tell thee not one sparke of Gods wrath against thy sinne shall be can be quenched by all these duties nor by any of these sorrowes or teares for these are not the blood of Christ. Nay if all the Angels and Saints in heaven and earth should pray for thee these cannot deliver thee for they are not the blood of Christ. Nay God as a Creator having made a law will not forgive one sinne without the blood of Christ Nay Christs blood will not doe it neither if thou doest joyne never so little that thou hast or doest unto Jesus Christ and makest thy selfe or any of thy duties copartners with Christ in that great worke of saving thee Cry out therefore as that blessed Martyr did None but Christ none but Christ. Take heed of neglecting or rejecting so great salvation by Jesus Christ. Take heede of spilling this potion that onely can cure thee But thou wilt say this meanes of redemption is onely appointed for some it is not intended for all therefore not for mee therefore how can I reject Christ It is true Christ spent not his breath to pray for all Iohn 17. 9. much lesse his bloud for all therefore he was never intended as a Redeemer of all But that he is not intended as a Deliver of thee How doth this follow How dost thou know this But secondly I say Though Christ be not intended for all yet he is offered unto all and therefore unto thee And the ground is this chiefly The universall offer of Christ ariseth not from Christs Priestly office immediately but from his Kingly office whereby the Father having given him all power and dominion in heaven earth he hereupon commands all men to stoop unto him and likewise bids all his Disciples and all their successours to goe and preach the Gospell to every creature under Heaven Mat. 28. 18 19 For Christ doth not immediatâ—ly offer himselfe to all men as a Saviour whereby â—hey may be incouraged to serve him as a King but first as a King commanding them to cast away their weapons and stoop unto his Scepter and depend upon his free mercy acknowledging if ever he save me I will blesâ—e him if he damne me his name is rightâ—ous in so dealing with me But that I may fasten this exhortation I will shew these foure things I. The Lord Jesus is offered to every particular person which I will shew thus What hast thou to say against it
that thou doest doubt of it It may be thou wilt plead Oh I am so ignorant of my selfe God Christ or his will that surely the Lord offers no Christ to me Yes but he doth though thou lyest in utter darknesse Our blessed Saviour glorified his Father for revealing the mystery of the Gospel to simple men neglecting those that carried the chiefe reputation of wisdome in the world The parts of none are so low as that they are beneath the gracious regard of Christ. God bestoweth the best fruits of his love upon meane and weak persons here that he might confound the pride of flesh the more Where it pleaseth him to make his choice and to exalt his mercy he passeth by no degree of wit though never so uncapable But thou wilt say I am an enemy to God and have a heart so stubborne and loath to yeeld I have vexed him to the very heart by my transgressions Yet he beseecheth thee to be reconciled Put case thou hast been a sinner and rebellious against God yet so long as thou art not found amongst malicious opposers and underminers of his truth never give way to despayring thoughts thou hast a mercifull Saviour But I have despised the meanes of Reconciliation and rejected mercy Yet God calls thee to returne Thou hast played the Harlot with many lovers yet turne againe to me sayth the Lord Jer. 3. 1. Cast thy selfe into the armes of Christ and if thou perishest perish there if thou doest not thou art sure to perish If mercy be to be had any where it is by seeking to Christ not by running from him Herein appeares Christs love to thee that he hath given thee a heart in some degree sensible hee might have given thee up to hardnesse securitie and prophanenesse of all spirituall judgements the greatest But he that dyed for his enemies will in no wise refuse those the desire of whose soule is towards him When the Prodigall set himselfe to returne to his Father his Father stayes not for him but meets him in the way If our sinnes displease us they shall never hurt us but wee shall be esteemed of God to be that which wee desire and labour to be Psal. 145. 19. But can the Lord offer Christ to mee so poore that have no strength no faith no grace nor sense of my povertie Yes even to thee why should wee except our selves when Christ doth not except us Come unto mee all yee that are weary and heavy laden Wee are therefore poore because we know not our riches We can never be in such a condition wherein there will be just cause of utter despayre He that sits in darknesse and seeth no light no light of comfort no light of Gods countenance yet let him trust in the Name of the Lord. Weaknesses doe not debarre us from mercy nay they incline God the more The Husband is bound to beare with the wife as being the weaker vessell and shall we think God will exempt himselfe from his owne Rule and not beare with his weak Spouse But is this offer made to me that cannot love prize nor desire the Lord Jesus Yes to thee Christ knows how to pitty us in this case We are weak but we are his A Father lookes not so much at the blemishes of his childe as at his owne nature in him So Christ finds matter of love from any thing of his owne in us A Christians carriage towards Christ may in many things be very offensive cause much strangenesse yet so long as he resolves not upon any knowne evill Christ will owne him and he Christ. Oh! but I have fallen from God oft since he hath inlightned me And doth he tender Christ to mee Thou must know that Christ hath married every beleeving Soule to himselâ—e and that where the worke of grace is begun sin looses strength by every new fall If there be a spring of sinne in thee there is a spring oâ— mercy in God and a fountaine dialy opened to wash thy uncleanenesse in Adam indeed lost all by once sinning but we are under a better Covenant a Covenant of Mercy and are incouraged by the Sonne to goe to the Father every day for the sinnes of that day If I was willing to receive Christ I might have Christ offered to me But will the Lord offer him to such a one as desires not to have Christ Yes sayth our Saviour I would have gathered you as the henne gathereth her chickens under her wings and you would not Wee must know a creating power cannot onely bring something out of nothing but contrary out of contrary of unwilling God can make us a willing people There is a promise of powring cleane water upon us and Christ hath taken upon him to purge his Spouse and make her fit for himselfe What hast thou now to plead against this strange kindnesse of the Lord in offering Christ to thee Thou wilt say it may be O! I feare time is past Oh time is past I might once have had Christ but now mine heart is sealed downe with hardnesse blindnesse unbeliefe oh time is now gone No not so see Isai. 65. 1 2 3. All the day long God holdeth out his hands to a back-â—lâ—ding and rebellious people Thy day of grace thy day of meanes thy day of life thy day of Gods striving with thee and stirring of thee still lasts But if God be so willing to save and so prodigall of his Christ why doth he not give me Christ or draw me to Christ I answer What command dost thou looke for to draw thee to Christ but this word Come Oh come thou poore forlorne lost blind cursed nothing I will save thee I will enrich thee I will forgive thee I will enlighten thee I will blesse thee I will be all things unto thee doe all things for thee May not this winne and melt the heart of a Devill II. Upon what conditions may Christ be had Make an exchange of what thou art or hast with Christ for what Christ is or hath and so taking him like the wise Merchant the Pearle thou shalt have Salvation with him Now this Exchange lyeth in these foure things chiefly First give away thy selfe to him head heart tongue body soule and he will give away himselfe unto thee Cant. 6. 3. yea he will stand in thy roome in Heaven that thou maist triumph and say I am already in Heaven glorified in him I see Gods blessed face in Christ I have conquered Death Hell and the Devill in him Secondly Give away all thy sinnes to Christ confesse them leave them cast them upon the Lord Jesus so as to receive power from him to forsake them And he will be made sinne for thee to take them away from thee 1 Ioh. 1. 9. Thirdly give away thine honour pleasure profit life for him he will give away his Crowne
one shall have it Therefore say as those Lepers in Samaria if I stay here in my sinnes I die if I goe out to the Campe of the Syrians wee may live wee can but die however if I goe out of Christ I may get mercy how ever I can but dye and it is better to dye at Christs feete than in thine owne puddle Content not your selves therefore with your bare reformation and amending your lives this is but to crosse the debt in thine owne booke it remaineth uncancelled in the Creditors booke still but goe take offer up this eternall sacrifice before the eyes of God the Father and cry guilty at his barre and looke for mercy from him sigh under thy bondage that as Moses was sent unto the Israelites so may Christ be sent into thy soule Rest not therefore in the sight or sense of a helplesse condition saying I cannot helpe my selfe unlesse Christ doth sigh unto the Lord Jesus in Heaven for succour and admire the Lord for ever that when there was no helpe and when he might have raised out of the stones children to praise him yet he should send his Sonne out of his bosome to save thee So much for this particular The fifth Divine Principle followes to be handled CHAP. V THat those that are saved out of this estate are very few and that those that are saved are saved with very much difficulty Matth. 7. 14. Straight is the gate and narrow is the way that leadeth unto life and few there be that finde it Here are two parts 1. The paucity of them that shall be saved few finde the way thither 2. The difficulty of being saved straight and narrow is the way and gate unto life Hence arise two Doctrines 1. That the number of them that shall be saved is very small Luk. 13. 24. the devill hath his drove and swarmes that goe to hell as fast as bees to their hive Christ hath his flock and that is but a little flock hence Gods children are called Iewells Mal. 3. 17. which commonly are kept secret in respect of the other lumber in the house hence they are called strangers and pilgrims which are very few in respect of the inhabitants of the Countrey through which they passe hence they are called Sonnes of God 1 Iohn 3. 2. of the bloud royall which are few in respect of common subjects But see the truth of this point in these two things First Looke to all ages and times of the world Secondly to all places and persons in the world and wee shall see few men were saved 1. Looke to all ages and we shall finde but a handfull saved Assoone as ever the Lord began to keepe house and there were but two familyes in it there was a bloudy Cain living and a good Abel slaine And as the world increased in number so in wickednesse Gen. 6. 12. it is said All flesh had corrupted their wayes and amongst so many thousand men not one righteous but Noah and his family and yet in the Arke there crept in a cursed Cham. Afterwards as Abâ—ahams posteritie increased so we see their sinne abounded When his posteritie was in Egypt where one would thinke if ever men were good now it would appeare being so heavily afflicted by Pharaoh being by so many miracles miraculously delivered by the hand of Moses yet most of these God was wroth with Heb. 3. 12. and onely two of them Caleb and Iosua went into Canaan a type of Heaven Looke into Solomons time what glorious times what great profession was there then yet after his death ten Tribes fell to the odious sin of Idolatry following the command of Ieroboam their King Looke further into Isaiahs time when there were multitudes of sacrifices and prayers Isay 1. 11. yet then there was but a remnant nay a very little remnant that should be saved And looke to the time of Christs comming in the flesh for I pick out the best times of all when one would thinke by such Sermons he preached such miracles he wrought such a life as he led all the Iewes should have entertained him yet 't is said He came unto his owne and they received him not So few that Christ himselfe admires at one good Nathaniel Behold an Israelise in whom there is no guile In the Apostles time many indeed were converted but few comparatively and amongst the best Churches many bad as that at Philippi Phil. 3. 18. many had a name to live but were dead and few onely kept their garments unspotted And presently after the Apostles time many grievous wolves came and devoured the sheepe and so in succeeding ages Revel 12. 9. all the earth wondered at the whore in Scarlet And in Luthers time when the light began to arise againe he saw so many carnall Gospellers that he breaks out in one Sermon into these speeches God grant I may never live to see those bloody dayes that are comming upon an ungodly world Latimer saw so much prophanenesse in his time that he thought verily Doomes day was just at hand And have not our eyes seene in the Palatinate where scarce one man in twenty that stood out but fell from their glorious profession to Popery as fast as leaves fall in Autumne Who would have thought there had lurked such hearts under such a shew of detesting Popery as was among them before And at Christs comming shall he finde faith on the earth 2. Let us looke into all places and persons and see how few shall be saved The world is now split into foure parts Europe Asia Africa and America and the three biggest parts are drowned in a deluge of prophanenesse and superstition they doe not so much as professe Christ you may see the sentence of death writ on these mens foreheads Ier. 10. ult But let us look upó the best part of the world and that is Europe how few shall be saved there First The Grecian Church howsoever now in these dayes their good Patriarch of Constantinople is about a generall Reformation among them and hath done much good yet are they for the present and have been for the most part of them without the saving meanes of knowledge They content themselves with their old superstitions having little or no Preaching at all And for the other parts as Italy Spaine France Germany for the most part they are Popish and see the end of these men 2 Thes. 1. 9. And now amongst them that carry the badge of honesty I will not speake what mine eares have heard my heart beleeves concerning other Churches I will come into our owne Church of England which is the most flourishing Church in the world never had Church such Preachers such meanes yet have we not some Chappels and Churches stand as dark lanthornes without light where people are led with blind or idle or licentious Ministers and so both fall into the ditch Nay even amongst them that have the
to all the truthes delivered in a Sermon and commend it too but goe a way and shake off all truthes that serve to convince them And hence many men when they examine themselves in generall whether they have grace or no whether they love Christ or no they think yes that they doe withall their hearts yet they neither have this grace or any other what ever they thinke because they want a reflecting light to judge of generalls by their owne particular courses For tell these men that he that loves another truely will often thinke of him speake of him rejoyce in his company will not wrong him willingly in the least thing Now aske them if they love Christ thus If they have any reflecting of light they will see where they have one thought of Christ they have 1000. on other things Rejoyce nay they are weary of his company in word in prayer And that they doe not onely wrong him but make a light matter of it when it is done all are sinners and no man can live without sin Like a sleepy man fire burning in his bed-straw he cryes not out when others haply lament his estate that see a farre off but cannot helpe him Isay 42. 25. A man that is to be hanged the next day may dreame overnight hee shall be a King why because hee is asleepe hee reflects not on himselfe Thou mayest goe to the Devill and be damned and yet ever thinke and dreame that all is well with thee Thou hast no reflecting light to judge of thy selfe Pray pray therefore that the Lord would turne your eyes inward and doe not let the Devill and delusion shut you out of your owne house from seeing what Court is kept there every day Fiftly the understandings impiety whereby it lessens and vilifies the glorious grace of God in another whence it comes to passe that this deluded soule seeing none much better then himselfe concludes if any be saved â— shall no doubt be one Isay 26. 10 11. Men will not behold the Majesty of God in the lives of his people many a man being too light yet desirous to goe and passe for current weighs himselfe with the best people and thinkes what have they that J have not what doe they that J doe not and if he see they goe beyond him he then turnes his owne ballance with his finger and makes them too light that so he himselfe may passe for weight And this vilifying of them and their grace judging them to be of no other mettall then other men appeares in three particulars First they raise up false reports of Gods people and nourish a kennell of evill suspitions of them if they know any sin committed by them they will conclude they be all such if they see no offensive sinne in any of them they are then reputed a pack of Hypocrites If they are not so uncharitable having no grounds they prophesy they will hereafter be as bad as others though they carry a faire flourish now Secondly if they judge well of them then they compare themselves to them by taking a scantling onely by their outside and by what they see in them and so like children seeing stars a great way off think them no bigger nor brighter then winking candles They stand a far off from seeing the inside of a child of God they see not the glory of God filling that temple they see not the sweet influence they receive from heaven and that fellowship they have with their God and hence they judge but meanly of them because the out side of a Christian is the worst part of him and his glory shines chiefly within Thirdly if they see Gods people doe excell them that they have better lives and better hearts better knowledge yet they will not conclude that they have no grace because it hath not that stamp that honest mens money hath But this prank they play they think such and such good men have a greater measure and a higher degree of grace then themselves yet they dare be bold to thinke and say their hearts are as upright though they be not so perfect as others are And so vilifie the grace that shines in the best men by making this gold to differ from their owne copper not essentially but gradually and hence they deceive themselves miserably not but that one starre or sincere Christian differs from another in glory I speake of those men onely that never were fixt in so high a sphere as true honesty dwells yet falsely father this bad conclusion that they are upright for their measure that they have not the like measure of grace received as others have Sixthly the understandings idolatry whereby the mind sets up and bowes down to a false image of grace that is the minde being ignorant of the height and excellence of true grace takes a false scantling of it and so imagins and fancies within it selfe such a measure of common grace to be true grace which the soule easily having attained unto conceives it is in the state of grace and so deceives it selfe miserably Rom. 10. 3. And the minde comes to set up her image thus First the minde is haunted and pursued with troublesome feares of Hell Conscience tells him hee hath sinned and the Law tells him he shall die and Death appeares and tells him he must shortly meere with him And if he be taken away in his sinnes then comes a black day of reckoning for all his privie prankes a day of bloud horrour judgement and fire where no creature can comfort him Hence saith hee Lord keepe my soule from these miseries hee hopeth it shall not prove so evill with him but feares it will Secondly Hereupon hee desireth peace and ease and some assurance of freedome from these evils For it is an Hell above ground ever to be on the wrack of tormenting feares Thirdly That he may have ease he will not swagger his trouble away nor drowne it in the bottome of the cup nor throw it away with his Dice nor play it away at Cards but desires some grace and commonly it 's the least measure of it too Hereupon he desires to heare such Sermons and read such Bookes as may best satisfie him concerning the least measure of grace for sinne onely troubling him grace onely can comfort him soundly And so Grace which is meate and drinke to an holy heart is but Physicke to this kinde of men to ease them of their feares and troubles Hereupon being ignorant of the height of true grace he fancieth to himselfe such a measure of common grace to be true grace As if he feeles himselfe ignorant of that which troubles him so much knowledge will I then get saith he â—f some foule sinnes in his practise trouble him these he will cast away and so reformes If omission of good duties molests him he will heare better and buy some good Prayer-booke and pray oftner And if he be perswaded such a man is a very
honest man then he will strive to doe as he doth and now he is quieted When he hath attained unto this pitch of his ovvne now he thinkes himselfe a young beginner and a good one too so that if he dyeth he thinkes hee shall doe well if he liveth he thinkes and hopes he shall grow better and vvhen he is come to his ovvne pitch here he sets downe his state fully satisfied And novv if he be prest to get into the estate of grace his answer is That is not to be done now he thankes God that care is past The truth is beloved 't is too high for him his owne legges could never carry him thither all his grace comming by his owne working not by God Almighties power Let a man have false weights he is cheated grievously with light gold why because his weights are too light So these men have too light weights to judge of the weight of true grace therefore light clipt crackt pieces cheat them Hence you shall have those men commend pithlesse saplesse men for very honest men as ever brake bread why they are just answerable to their weights Hence I have not much wondered at them who maintaine that a man may fall away from true grace The reason lyeth here They set up to themselves such a common worke of grace to bee true grace from which no wonder that a man may fall Hence Bellarmine saith That which is true Grace veritate essentiae onely may be lost not that grace which is true veritate firmae soliditatis which latter being rightly understood may be called speciall as the other common grace Hence also you shall have many Professors hearing a hundred Sermons never moved to grovv better Hence likewise you shall see our common Preachers comfort every one almost that they see troubled in minde because they thinke presently they have true grace Now they begin to be sorrowfull for their sinnes 'T is just according to their owne light weights For the Lords sake take heed of this deceit True grace I tell you it 's a rare pearle a glorious Sun clowded from the eyes of all but them that have it Rev. 2. 18. a strange admirable almighty worke of God upon the soule vvhich no created power can produce as far different in the least measure of it from the highest degree of common grace as a Devill is from an Angell for 't is Christ living breathing raigning fighting conquering in the soule Downe therefore with your Idoll grace your Idoll honesty true Grace never aimes at a pitch it aspires onely to perfection Phil. 3. 12 13. And therefore Chrysostome calls Saint Paul insatiabilis Dei cultor A greedy insatiable devouring worshipper of the Lord Almighty Seventhly The Understandings errour is another cause of mans ruine And that is seene principally in these five things these â—ive errours or false conceits First In judging some trouble of minde some light sorrow for sinne to be true Repentance and so thinking they doe repent hope they shall bee saved for sinne is like sweet poyson while a man is drinking it dovvne by committing of it ther 's much pleasure in it but after the committing of it there is a sting in it Prov. 23. 31. 32. then the time commeth when this poyson workes making the heart swell vvith griefe sorry they are at the heart they say for it and the eyes drop and the man that committed sin vvith delight now cryes out vvith griefe in the bitternesse of his soule O that I beast that I am had never committed it Lord mercy mercy Prov. 5. 3 4. 11. 12. Nay it may be they vvill fast and humble and afflict their soules voluntarily for sinne and now they think they have repented Isai. 58 3. and hereupon when they heare that all that sinne shall dye they grant this is true indeed except a man repent and so they thinke they have done already This is true At what time soever a sinner repents the Lord will blot out his iniquities But this Repentance is not when a man is troubled somewhat in mind for sinne but when he commeth to mourne for sinne as his greatest evill as if he should see all his goods and estate on a light fire before him and that not for some sinnes but all sinnes little and great and that not for a time for a fit and away a Land-floud of sorrow but alwaies like a Spring never dry but ever running all a mans life-time Secondly In judging the striving of conscience against sinne to be the striving of the flesh against the Spirit and hence come these speeches from carnall blacke mouthes The Spirit is willing but the flesh is weake and hence men thinke they being thus compounded of flesh and spirit are regenerate and in no worse estate then the Children of God themselves as sometime I once spake with a man that did verily thinke that Pilate was an honest man bâ—cause he was so unwilling to crucifie Christ which unwillingnesse did arise onely from the restraint of conscience against the Fact So many men judge honestly yet simply upon such a ground of themselves they say they strive against their sinâ—es but Lord be mercifull unto them they say the flesh is fraile and hence Arminius gives a diverse interpretation of the seventh Chapter of the Romans from ordinary Divines concerning which Paul speakes in the person of an unregenerate man because he observed divers gracelesse persons as hee saith himselfe having fallen and falling commonly into sinnes against conscience to bring that chapter in their owne defeâ—ce and comfort because they did that which they allowed not vers 15. and so it was not they but sinne that dvvelled in them And so many among us know they should be better and strive that they may grow better but through the power of sin cannot conscience telleth them they must not sinne their hearts and lusts say they must sinne and here forsooth is flesh and spirit Oh no here is conscience and lust onely by the eares together Which striving Herod Balaam Pilate or the vilest Reprobate in the World may have Such a vvarre argueth not any grace in the heart but rather more strength of corruption and more power of sinne in the heart as it 's no vvonder if a horse run avvay vvhen he is loose but when his bit and bridle is in his mouth now to bee wilde argueth he is altogether untamed and subdued Take â—eed therefore of judging your estate to bee good because of some backvvardnesse of your hearts to commit some sinnes though little sinnes for thy sinnes may be and it is most certaine are more powerfull in thee then in others that have not the like struglings because they have not such checks as thou hast to restraine thee Knovv therefore that the striving of the Spirit against the Flesh is against sinne because it is sinne as a man hates a Toad though he be never poisoned by it But the striving of thy conscience against
I will be a God of thee and of thy seed But here is a difference betweene a child of Gods application of them a wicked mans the first applieth them so to him as that he liveth upon them and nothing but them and to whom doth the dugge belong but to the childe that liveth upon it The other lives upon his lusts and creatures and yet catcheth hold on the promise By these foure meanes is begot a bastard false peace Thus much of the second cause of mans deceiving himselfe False peace in the Conscience Now followeth the third III. The corruptions and distempers of the Will which is the third cause why men deceive themselves Which are many I will onely name three First When the Will is resolved to goe on in a sinfull course and then sets the understanding a worke to defend it Whence it fareth with the soule as with a man that commeth to search for stollen goods who having received a bribe afore-hand searcheth every where but where it is and so the man is never found out to be what he is So a man having tasted the sweetnesse of a sinfull course which pleasure bribes him he is contented to search into every corner of his heart and to try himselfe as many doe except there where his daâ—ling lust lyes he sits upon that and covers it willingly from his owne eyes as Rachel did upon stolne gods and so never findes out himselfe 10. 3. 20. a man that hath a mind to sleepe quietly will cause the curtaines to be drawne and will let some light come in but shuts out all that or so much as may hinder him from sleeping So a man having a mind to sleepe in some particular sinfull course at his ease will search himselfe and let some light come into his minde And hence many prophane persons that know much their opinions are orthodox their discourse Savoury yet doe they know little of themselves and of those sinnes and lusts that haunt them which they must part with because this light troubleth them if hinders them from sleeping in their secure estate and therefore they draw the curtaine here Hence many men that live in those sinnes of the grossest usury finding the gaine and tasting the sweet of that sinne will reade all bookes goe to all those Ministers they suppose that hold it lawfull and so pick up and gather reason to defend the lawfulnesse of the sinne and so because they would not have it to be a sinne finde out reasons whereby they thinke it no sinne but the bottome is this their will hath got the bribe and now the understanding playes the lawyer and hence men live in the most crying sinnes and are sure to perish because they will not know they are in an errour Secondly when the will sets the understanding a worke to extenuate and lessen sinne for many when they see their sinne yet make it small by looking at the false end of their opticke glasse they thinke such small matters never make any breach betweene the Lord and their soules Hence they say the best man sinnes seven times a day and who can say my heart is cleane What is the reason that a child of God hath little peace many times after commission of small sinnes Oh! it is because they see the horrible nature of the least sinne small wrongs against so deare so great a friend as the Lord is it cuts their hearts yet a carnall heart is never troubled for great sinnes because they make a light matter of them Thirdly Wilfull ignorance of the horrible wrath of God Hence men rush on in sinne as the horse into the battell Hence men never feare their estates because they know not Gods wrath hanging over them Coldest Snakes when they are frozen with cold never sting nor hurt one may carry a neast of them in his bosome but bring them to the fire then they hisse and sting so sinne when it is brought neare Gods wrath that devouring fire it makes men cry out of themselves then I am undone oh I am a lost creature but being not thus heated sinne never makes a man cry out of himselfe These are the causes why men are ignorant of their wofull miserarable estate which Ignorance is the first Rocke or the first powder-plot that spoyles thousands Yet there are three more dangerous because more secret Now followeth the second reson of mens ruine By reason of mans carnall securitie whereby men cannot be affected with nor so much as have hearts to desire to come out of their misery when they know it for if a mans minde understand his misery yet if the heart be hard or sleepy and not affected loaden wounded humbled and made to groane under it he will never greatly care to come out of it Isa. 29. 9 10. Now this is the estate of many a soule he doth know his misery but by reason of the sleepy secure senseles spirit of slumber he never feeles it nor mournes under it and so comes out of it Now the Reasons of this security are these Because God powres not out the full measure of his wrath upon men because hee kindles not the pile of wrath that lyes upon men it s reserved and concealed not revealed from heaven and so long let God frowne Ministers threaten and smaller Judgements drop yet they will never seeke shelter in Jesus Christ but sleepe in their sinnes untill God raine downe flouds of horrour bloud fire untill Gods arrowes sticke in mens hearts they will never seeke out of themselves unto Jesus Christ Eccle. 8. 11. so long as Gods plagues were upon Pharaâ—h he giveth faire words and Moses must be sent to pray for him but when Gods hand is taken away now Pharaohs heart is hardened So long as Gods sword is in his scabberd men have such stout hearts that they will never yeeld God must wound and cut deep and stab and thrust to the very heart else men will never yeeld never awaken till Gods fists be about mens eares and he is dragging them to the stake men will never awake and cry for a pardon and deliverance of their woefull estate Secondly because if they doe in part feele and so feare Gods wrath they put away the evill day farre from them they hope they shall doe better hereafter and repent some other time and therefore they say soule eate drinke follow thy sports cups queanes thou hast a treasure of time which shall not be spent in many yeares Isay 22. 12 13. that looke as it is with the waxe let it be of never so pliable a disposition and the fire never so hot yet if it be not brought neare the fire and be held in the fire it never mâ—lts but still remaines hard so it is here Let a man or woman have never so gentle or pliable a nature and let Gods wrath be never so hot and dreadfull in their Judgements yet if they make not the day of