The Scripture Directory for Church Officers and People, Exposition 1 · Verse 15
Verſe 15. If any mans work ſhall be burnt, he ſhall ſuffer loſs, but he himſelf ſhall be ſaved, yet ſo as by fire.
THis Text containeth the contrary event of the fooliſh builder to the wiſe. We would think hay and ſtubble ſhould be no ſuch great matter; that God would not much ſtand upon ſuch ſmall things: But this Text will ſufficiently inform to the contrary.
In the words then, conſider, The evil worke ſuppoſed; and the ſutable Reward threatned.
The evil worke ſuppoſed, is to be ſuch that cannot endure the tryal, but will be burnt. If any mans Doctrine be hay and ſtubble, which cannot endure the fire, but will immediately be burnt.
Then there is a two-fold reward, even reſembling that of an hell,
There is Poena damni, a puniſhment of loſſe.
2 Senſus, He ſh…ll be ſaved, but ſo as by fire.
There is no difficulty in the former. For though it may be thought to referre to the work, yet it is farre more probable, that it doth relate to the perſon whoſe work it is. So that as metal caſt into the fire loſeth its droſs, and ſo cometh out leſſe then it was; thus it ſhall be with him, he ſhall be afflicted, yet ſo that it ſhall turn to his good. But the later is much vexed. And
Firſt, You ſee the Apoſtle ſpeaks not of fundamental Hereſies, ſuch as are damnable in their nature, and carry the party without repentance to deſtruction; but of ſuch as are conſiſtent with ſalvation. Learned men apply it to the Gnoſticks, the famous Heretiques of thoſe times, who did not deny Chriſt, but ſuperſtructed many evil and ſinfull Doctrines upon this rock or foundation.
In the ſecond place, They are ſuch as make a mans ſalvation very difficult. Even as you have an expreſſion of a righteous man, A righteous man is ſcarcely ſaved, 1 Pet. 4.18. For this phraſe [So as by fire] is a proverb…al expreſſion, to denote the extream danger a man is in, and yet eſcapes, as thoſe three Worthies in the fiery furnace. Thus Jude verſ. 23. ſpeaking to this purpoſe of many people led aſide with errours, ſaith, Save them with fear, pulling them out of the fire. They were in as great danger as a child fallen in the fire, whom the father pulleth out with great fear and amazement. Thus Joſhua, Zech. 3.2. is ſaid to be a fire-brand pulled out of the fire; that is, delivered from great and imminent dangers. The ſame expreſſion is, Amos 4.11. Ye were as a fire-brand pluckt out of the fire; he ſpeaketh of ſuch who had eſcaped the pub…ick judgements o… God upon them. This proverb the Latines and G…ecians alſo have, e ſlammâ cibum petere.
This being ſo clear, we would wonder, what ſhould make the Popiſh Interpreters dream of a Purgatory fire; for they hold Purgatory a real fire, even as that of Hell; but the Apoſtles expreſſion is, As it were by fire; which denoteth a meer ſimilitude and compariſon, Gods examination and judgement; as alſo the Word, and heavy afflictions, theſe are the fire, which he muſt go thorow.
Beſides many of them hold, That the Apoſtle ſpeaks of the Day of Judgement, when all mens works ſhall be examined and judged; ſo that this fire muſt not be till the Day of Judgement; whereas they hold Purgatory fire, preſently upon a mans death, and ſo neceſſarily before the Day of Judgement. So that Auſtin long ago farre more probably interpreted it of afflictions in this life: Even as a Merchant in a dangerous tempeſt throweth away all his goods, and …oſeth all that he loved, to eſcape with his own life: So ſhall it be with any man that builds unſound and falſe opinions, when God ſhall awaken him by t…bulations, he will be content to throw all away, to loſe all: He will forſake all thoſe Doctrines he was ſo dearly inamoured with, that he himſelf may eſcape.
Qu. Whether any Miniſters or Churches are quite free from building hay or ſtubble?Now here may be a very profitable Queſtion raiſed, Whether there be any Doctor, or Teacher in the Church of God, yea or Church, though never ſo reformed, that doth onelyonly build gold and ſilver, and not ſome hay or ſtubble?
Anſw. To this onelyonly in the general, we ſay, That ſetting aſide the Apoſtles, who were infallibly inſpired and directed. There is ignorance and ſinfull affections cleaving to every man in part, and ſo to every Church▪ and therefore even the moſt excellent men and Churches have had their ſtraw and ſtubble, whereby even every mans ſalvation, though never ſo eminent even on his Doctrines part (not attending to his life) is very difficult. All the Fathers had their Navi, their hay and ſtubble: And this is true of all, though never ſo eminent in after ages. But from the firſt obſerve,
Obſerv. Every man ſhal be a loſer by what error ſoever he maintaineth.That every man will be altogether a loſer in any errour or falſe way that he hath maintained, He ſhall ſuffer loſſe.
Sometimes by falſe wayes men propound baſe carnal ends, wealth, riches, honours and applauſe in the world; ſometimes they think of ſpiritual ends, more comfort and peace of heart, more enjoyment of God; but what Doctrine or wayes are not of God, a man is ſure to be fruſtrated of his expectations; if they have them for a while, they will quickly vaniſh away as the crackling of thorns, make a blaze, but continue not.
Wherein they ſhall be loſers.In the firſt place we ſhall ſhew, Wherein they ſhall be loſers.
Firſt, If they thought by erroneous wayes to better themſelves in an outward condition in this world, in this they are ſure to loſe. How many have turned from truth, when perſecuted, to errours and falſe wayes, only to have their lives and liberties, and external comforts, but in the iſſue have been deceived of all? When the Turk ſo proſperouſly prevailed, many Chriſtians imbraced the Turkiſh Religion. In Popery, and times of bloody perſecution, men through fear and love of the world denied the truth, aſſerted and maintained falſe Doctrines; But what got they, many of them? Did not our Saviours Rule prove true? He that will ſave his life ſhall loſe it, and he that will loſe it ſhall ſave it, Mat. 16.25. And doth not the Prophet Jonah tell us a good leſſon, They that obſerve lying vanities, forſake their own mercy? Jo…. 2.8. They that would worſhip Idols, or go into ſuperſtitious wayes, they forſake that very mercy, God hath provided for them otherwiſe. Oh that this were well thought of by thoſe, who think to better themſelves by thoſe wayes that are not of God!
Secondly, If they looked for honour and outward dignity, to be applauded and eſteemed; this alſo they ſhall be loſers in. For by the judgement of thoſe Churches or perſons that are orthodox, they ſhall fall from all that repute and eſteem they had. The Church of Rome was ſet up like an high Mountain: Did not all the people of the Chriſtian world, when there were breaches in Religion, look upon her, like a brazen Serpent, thinking to be heard preſently? The repute and authority ſhe had in all mens conſciences, made the politick Popes triumph over all the great ones of the world thereby, and enlarge both Civil and ſpiritual juriſdiction: But when her Idolatries and errours were diſcovered, How odious and abominable is her very memory? Now it's the Sodom, the Babylon, the Aegypt John ſpeaks of. So that howſoever errours may have great applauſe and glory for a while, yet God in time will make them vile as dung. As of thoſe corrupt Prieſts in th… worſhip of God, God ſaid, He would ſpread dung upon their faces, Mal. 2 3. The Ph…riſees by their ſuperſtruction of hay and ſtubble, they intended glory and honor of the people: They did all things as men acting upon a Thea…re; but when Chriſt came and preached the pure word of God, and diſcovered all the…r vanity and hypocriſie, then their eſteem and honour fell immediately in…o the duſt. Mat. 5.19. Our Saviour ſpeaking againſt falſe teachers, ſa…th, If any teach the breaking of the leaſt commandment, he ſhall be called the le…ſt in the kingdom of Heaven. The kingdom of Heaven is the Church in this life (as ſome expound) And, he ſhall be called the l…aſt, that is, He ſhall be of no repute and eſteem. Thus the names of all the Heretiques that have lived, are they not of unſavoury memory? And though ſome had excellent parts, and held many truths, yet this dead flie falling into their ointment marred all.
Thirdly, They loſe all their miniſterial labour and ſtudy they uſed, in building ſuch ſtubble. And truly this loſſe ſhould much affect every man, whether Miniſter or private Chriſtian. Some opinions thou haſt, thinking them truths, but they being errours, all thy preaching for them, writing for them; all thy indeavour to proſelyte others to thee; thy going farre and near to make others of thy mind▪ all this is loſt labour: It will not have ſo much reward, as a cup of cold water, given …n Chriſts name, will have. A Waſp is buſie, and flieth up and down, as well as a Bee; but a Bees buſineſſe brings honey, a Waſps doth nothing but a ſting. Thus it may be thou art active and diligent; thou art ſpeaking of thy opinion to all; but art thou a Bee making honey, or a Waſp ſtinging others? Never care to company with thoſe, that you perceive have a ſting onelyonly, and no honey. The Phariſ…es, what a deal of pains did they take, to diſciple others to themſelves? They compaſſed …ea and Land, as Merchants to get wealth, and when all was done, they made themſelves and their hearers in greater danger of damnation than before. Thus the Jeſuites are as induſtrious as the Devil, compaſſing the whole world, to make a prey of mens ſouls: But all this labour will accuſe them the more. The Wiſeman obſerveth great vanity in all worldly labour: but eſpecially in matters of Religion to labour in vain, there to loſe all thy nights and thy dayes, and thy ſtudy, and thy pains, is beyond expreſſion miſerable.
Fourthly, They will loſe their inward peace and comfort of conſcience. How many that have turned aſide from the truth to errour, have found tormenting worms gnawing their conſcience? They have not found it a light ſinne, witneſſe Spira, and many others. He that denieth me, ſaith our Saviour, him will I deny before the Father and the holy Angels, and the whole world, Mat. 10.33. And indeed there can be no ſound comfort, but upon Scripture truths; for Gods preſence will go along only with his own truths. Even as it is in his Sacraments, Gods grace will be exhibited, and true comfort conveyed only in his inſtituted Sacraments; if men ſhould appoint any of their own head, they cannot look for his preſence and efficacy. So it is here, If men broach errours and falſe wayes, God will not own them; a fire of ſtraw and ſtubble will give but ſhort and little comfort to a cold man.
Fifthly, They loſe, though not the total ſeed of grace, yet the degree and fervency of it; yea in regard of outward appearance all ſeemeth to be loſt. They have not that tenderneſſe, that ſtrictneſſe they once had. Hence the Apoſtle couples, The ſhipwrack of faith and a good conſcience together, 1 Tim. 1.19 Loſe one, and you loſe the other. How carefull is the Apoſtle to forbid all thoſe diſputes, which do not tend to godlineſſe, and which do not edifie? 2 Tim. 2.16. The ſhell-fiſh was unclean, it had but little meat in it, and a great deal of difficulty to get it. Men given wholly to diſpute, do not mind the affectionate part of godlineſſe. Grapes do not uſually grow on ſuch thorns. This then ſhould make every one look to what he buildeth; take heed thou art not falling into a noiſom pit; look leſt that when thy eye groweth dark, thy whole body will quickly grow dark; and to decay in grace is a great provocation of God. To decay in thy eſtate, in thy health, are ſad things; but in thy love to God, in thy fervency, in thy zeal, is much more miſerable. Remember from whence thou art fallen, and do thy firſt works, Rev. 2.5. It's our duty to grow in grace, and for thee to do the clean contrary, to decay in grace muſt needs provoke. Now part of this growing in grace, is to keep ſtedfaſtly to the truth. That is very obſervable, 2 Pet. 3 17. They muſt not fall from their ſtedfaſtneſſe, And how ſhall that be? By growing in grace and knowledge.
Yea laſtly, Men loſe their parts and gifts: They have not that clearneſſe and ſoundneſſe of underſtanding, as they had. Hence errour doth corrupt the mind, as ruſt doth the iron. To him that hath ſhall be given (it's ſpoken of the right uſing of our talents) and from him that doth not uſe it in a right manner, ſhall be taken away all that he hath, Mat. 25.29.
Ʋſe 1. Of Exhortation to us Miniſters, to be much in prayer and diligent ſtudy in attending unto the word of God. You ſee here, unſound and falſe preaching may bring us to great and ſad loſſes, worſe than of outward ſubſtance and maintenance, even of inward comfort and peace with God; and this we are the more to attend to, by how much we know but in part, and underſtand but in part. As the bodily eye is ſubject to a world of diſeaſes, and any diſtemper there, is very dangerous: So the mind of a man is ſubject to much corruption, blindneſſe, ignorance, injudiciouſneſſe, vain and falſe reaſonings; inſomuch that it's a proverbial expreſſion, Humanum eſt errare; what is that but as much as humanum eſt damnari, if God prevent not? Seeing therefore we are thus compaſſed about with infirmities, which may prove deſtructive; this ſhould make us humble, modeſt, to ſay as Hierom, Nunquam meipſum habui magiſtrum, I never was my own maſter. If others will be bold and preſumptuous, yet do thou tremble; then thou wilt gain, when ſuch ſhall loſe.
Ʋſe of Admonition to you the people; ſee that in the matters of Religion you be no loſers. Religion is every mans ſtudy, the Bible ſhould be every mans book. Though God doth not require of you controverſal and ſublime Divinity, yet the knowledge of ſuch Doctrines as are fundamental and neceſſary to ſalvation, you are to be acquainted with; yea, you are not to be alwayes in principles, but as the Apoſtle ſaith, To be carried on to further perfection, Heb. 6.1. Now in all your ſtudy you may be loſers. You may have a vain faith, a vain Religion, and that is, when it's not upon the Scripture-foundation; every man hopes he ſhall not loſe. The Turk thinketh he ſhall not loſe by believing his Alcoran. The Jew that he ſhall not loſe his expectation of a Meſſiah. The Papiſt hopes that all his Image worſhip, all his faſtings and pilgrimages ſhall not be loſt, but the Word ſpeaketh contrary.
He ſhall be ſaved, yet ſo as by fire.
A two-fold loſſe (you heard) was here threatned to erroneous teachers. And the firſt part we have diſpatched, and now proceed to the later; and the phraſe is already explained.
To be ſaved as by fire] ſignifieth, The great extremity and danger ſuch a man is in of damnation: He is like a fire-brand pulled out of the fire. For that explication of ſome of the Greek Fathers, eſpecially Chryſoſtome, who in many other places of the New Teſtament, doth often judiciouſly interpret, is in this particular very incredible; He ſhall be ſaved (ſaith he) that is, he ſhall be kept alive, and yet in hell fire. So that he thinketh the Apoſtle ſaith, he ſhall be damned, yet this damnation is a kind of a living death, and a dying life, he ſhall be alwayes in hell fire, yet ſaved alive. He doth uſe (ſaith Chryſoſtome) a good word in a ſad and evil matter, Every one may ſee this is forced. We ſtand therefore to the former explication, as that which is moſt genuine. And two things may be obſerved very material:
1. Whereas you ſee erroneous and falſe Doctrines, though not overthrowing the foundation, do yet dangerouſly ſhake a mans ſalvation, puts it to a great hazard. Obſerve,
That even errours of judgement may endanger a mans ſalvation,Obſerv. Errours in judgment may damn a man, as well as a wicked life. as well as ungodlineſſe in practice.
An unſound mind, as well as unſound life may undo a man. Auſtin once made a Queſtion, and knew not well how to reſolve it, viz. Which was worſt, an Heretique living with an unblameable life, or an Orthodox man, with a vicious and corrupt life? Non audeo dicere, ſaith, I dare not determine it. Though Auſtin could not determine it; yet Salvian a religious and zealous Ancient, he ſeemeth to preferre an Heretique, if unblameable in his life, before a wicked liver. Now the truth is in ſome reſpects, one is worſe than another; only herein there can be leſſe ſaid to excuſe a prophane wicked Chriſtian than an Heretique, becauſe moral duties, ſuch as not to lie, ſwear, or to be drunk, or unclean, are more eaſily known, than many points in Religion, eſpecially thoſe which are of a ſublime conſideration: But yet if we ſpeak in the general, they both do endanger a mans ſalvation. Thus the Apoſtle Peter ſaith, That ignorant men wr…ſt the Scripture to their own deſtruction, 2 Pet. 3.16. So that you ſee, a man may deſtroy his ſoul, not only by a prophane life, but by a preſumptuous abuſing and wreſting of the Scripture from the true ſenſe. And the Apoſtle James ſpeaketh of it, as a great matter, To convert one that erreth from the truth, he hath ſaved a ſoul and covered a multitude of ſins, Jam. 5.20.
To open this Doctrine, conſider, That the underſtanding of a man hath ſ…veral kinds of corruption, wh…ch do more or leſſe endanger a mans ſalvation.The ſeveral corruptions of the underſtanding that endanger a mans ſalvation.
Firſt, There is ignorance in a mans underſtanding, whereby he doth not know, or believe the truth, and this indangers a mans ſalvation. This is eternal life, to know thee the only true God, and Jeſus Chriſt whom thou haſt ſent, John 17.2. Therefore not … theſe is eternal death, God would have all men to be ſaved, and to come to th… k…wledge of the truth, 2 Tim. 3 7. Thus as the true knowledg of God and Chriſt is the way to ſalvation. This is the ſtarre to lead to Chriſt; ſo ignorance of theſe things is the way to damnation. Hence wicked men are often ſaid, Not to know God, and yet how univerſal is this ſinne? Few have any knowledge or underſtanding in the matters of Religion; They have Eagles eyes to worldly things, but very blinde Owles they are in heavenly things.
A ſecond Corruption of the underſtanding is Errour. Ignorance is in the firſt act of the underſtanding, which they call ſimple and bare apprehenſion; but Error is in the ſecond Act, which they call Judgement. So that to erre, is to miſ-judge in matters of Religion; as thoſe that denied the Reſurrection are ſaid to erre, becauſe they did not know the Scriptures, Mat. 22.29. Indeed ſometimes the wicked wayes of a mans life are called errours: They have alwayes erred in their hearts, ſaith the Scripture of the Iſraelites, in reference to their ungodly actions, Heb. 3.10. becauſe every ſinne is foreign, an errour or miſſing of the mark; ſo that in this ſence, we may ſay thy ungodly actions are errours. Thou doſt well to complain of errours in doctrine; but why doſt thou not complain of thy errours in thy life, Omnis peccans eſt ignorans, every ſinner as ſo is ignorant and erroneous: but we ſpeak not of this, but of thoſe errours in judgement, whereby it judgeth falſe things true, or true falſe: And there is no man in the world, but he hath ſome errour in his mind. As there is not in any conſtitution, Temperamentum ad pondus, an exact temperament: So neither in any mans underſtanding, an exact and right judging of all things in matters of Religion. We know in pa…t, ſaith the Apoſtle, 1 Cor 13. Yea, we are ignorant of farre more things than we know.
Thirdly, There is a further corruption of the mind, and that is hereſie. Which word though in the firſt riſe of it, was innocent in its ſignification, and is ſo uſed twice or thrice in the Acts of the Apoſtles, as ſome affirm, yet in the Ep…ſtles it is alwayes uſed in an ill ſenſe, and by eccleſiaſtical uſe, it's different from errour two wayes:The difference between errour and hereſie.
1. Errour is in matters of leſſe conſ…quence, that are not of neceſſity; but hereſie they make to be of things fundamentall: therefore the Apoſtle ſpeaks of ſome, Who ſhall bring in damnable Hereſies, 2 Pet 2.1.
2. They make it differ in the affection of the perſon. He that is an Heretique hath pertinacy and obſtinacy; An Heretique after the firſt and ſecond admonition, reject, Tit. 3.10. But errours are with willingneſſe to learn, and to be informed, as Auſtin, Errare poſſum haereticus eſſe nolo. Thus Eccleſiaſtical cuſtome hath uſed the word Hereſie, though I cannot ſay, the Scripture doth make that the adequate notion of the word. Thus you ſee in theſe three wayes the minds of men may be corrupted, and through every one of them, more or leſſe, a man may be brought to the very brink of hell. This is a truth little thought of; yea ſome have thought Hereſie to be innocency; yea there are ſome who have maintained, a man may be ſaved in any Religion, or in any ſect, which if ſo, then there could be no damnable Hereſies.
Let us conſider the Grounds of the Doctrine. And
The grounds of the DoctrinFirſt, Therefore errours as well as ungodlineſſe in life will damne, Becauſe they are a ſinfull corruption of the beſt and noble faculty in a man. The underſtanding is wounded with ſinne, as well as the will and affections; inſomuch that if it were poſſible for a man to have a right will and well ordered affections, yet the ſinfulneſſe of his underſtanding is enough to damn him. Grant then that ignorance, errours, or hereſies are ſinnes, and you ſay enough to make any godly man afraid of them. Therefore think of this, you who make it no matter to hold this or that opinion in Religion. If not to know the truth be a ſinne, know that is an infinite evil, that will divide between God and thee; and then it's a ſinne of the beſt and moſt noble part, the underſtanding and reaſon, whereby we are differenced from beaſts. A diſeaſe in the eye is a dangerous thing, becauſe ſo choice a part; and if our eyes be ſo dear to us, as that it's a Proverb: How dear ſhould your minds and underſtandings be: Nature hath provided a covering for them, and hair to defend them; and thus we ſhould be carefull to keep our minds from all infections.
Secondly, It muſt needs be damnable, Becauſe it's oppoſite to ſaving grace, and that is a true faith and knowledge of God in his Word. Now this is a Rule, We judge of the illneſſe of every privation by the excellency of the habit it is contrary unto. Now ignorance and errour, they are contrary to a ſound faith, to a true knowledge, and deprive the ſoul of thoſe divine truths, which are ſo inſtrumental to all holineſſe. Therefore to ſay, to erre, or be of this or that opinion, is no great matter, is as much as to ſay, faith is no great matter, the truths of the Scripture are no great matter. It was well ſaid of Auſtin, Veritas Chriſtianorum eſt incomparabiliter pulchrior Helenâ Graecorum: The Chriſtians truth is more lovely than the Grecians Helena, for whom there was much ſtrife. Hence the Apoſtle commands us, To ſtrive earneſtly for the faith once d…livered to the Saints, Jude v 3.
Thirdly, They endanger ſalvation, Becauſe all errours come from a damnable cauſe. Gal. 5.20 Hereſies are ſaid to come from the fleſh, as oppoſite to the Spirit, and therefore are reckoned in the ſame Catalogue with groſſe ſinnes. So that if you go to the firſt fountain, you ſh…ll find errours in Doctrine, and looſneſſe in practice, bo…h came from the ſame ground; they are both fruits of the fleſh; though they be different ſtreams, yet they are united in one …p…ing: Though they may ſtruggle one with another, yet both are twins in the ſame womb. Oh what an antidote would this be againſt theſe ſoul-infections that are abroad, to think that errours and ungodly practices come both from the ſame fountain! They are all fruits of the fleſh, and therefore have a damnable cauſe.
Fourthly, Errours in judgement endanger ſalvation, Becauſe they lead into ſinfull and dangerous practices. In Philoſophy we are …old of the great connexion that is between the underſtanding, will and aff…ctions. Now the underſtanding, that is the Sunne in this firmament; and if that be in an Eclipſe, you know that evils are portended thereby. The underſtanding is the counſellour, and if that be corrupt, the will and affections muſt be very ſinfull and unruly.
Ʋſe of Admonition, To take heed we be not led aſide with any errour or corrupt Doctrines. You ſee death is in theſe things, as well as in luſts; yea, if the mind be corrupt, all elſe will be corrupt, If the eye be dark, the whole body will be dark Errours will breed looſneſſe and prophaneneſſe of life: They are a diſeaſe in the choiſeſt part of a man: and know, it is not thy wiſdome, thy care can preſerve thee. It's the Spirit of God through his Word, that leadeth us into truth. Chriſt is the truth, the way, and the life, John 14.6 The greateſt learning and knowledge will not keep a man; learned men have been Heretiques: but two things will eſpecially keep us,
1. Humility and lowlineſſe of mind; To ſuch God giveth grace; To babes and ſucklings he revealeth himſelf. And
2. An holy conformity to Gods will, ſo farre as we know. When we do not detain truth as a priſoner in our lives.
Doct. 2. Whereas you ſee an eminent Officer in the Church, building but hay and ſtubble, is yet hardly ſaved: We may hint this Doctrine, though not inſiſt on it.
Obſerv. The difficulty of ſalvation even to a godly man.That every godly man, though never ſo eminent, yet is very difficultly ſaved.
If hay and ſtubble will put us to ſuch danger, what then will evident poiſon? If theſe errours of the mind, which are ſo hardly prevented, what will the conſtant luſts, and daily infi…mities, even of all men? Which makes the Apoſtle Peter ſay, The righteous man is ſcarcely ſaved, 1 Pet. 4.18. Which although ſome underſtand of a temporal ſalvation, he is very hardly delivered from thoſe temporal afflictions that fall out in this life; yet by conſequence it reacheth to eternal ſalvation. Hence is that command, To work out our ſalvation with fear and trembling, Phil. 2.12. Yea Paul, who had one foot in Heaven, yet he ſaid, He kept under his body, leſt while he preached to others, he himſelf ſhould be a reprobate, 1 Cor. 9. ult.
Now the Grounds of theſe truths are,
Firſt, From the exactneſſe and ſtrictneſſe that is in the way to Heaven. Godlineſſe is on the high hill, as he placed virtue. Strive to enter in at the ſtrait gate, Luke 13.24. Be in an agony; yea, how ſtrait is it, as in Matth 7 14 by exclamation, few do enter therein? To lay out the nature of a godly man, or godlineſſe from Scripture-rules, would be almoſt like Tullies deſcription of a perfect Orator; or Plato of a Commonwealth. Our Saviour ſpeaking of the difficulty of a rich man to be ſaved, that is, one who truſteth in them, as one Evangeliſt ſaith, Mar. 10.24 The Diſciples cry out, Who then can be ſaved? They do not ſay, What rich man? but who can be ſaved? becauſe every man hath ſomething or other be truſteth in, as well as the rich man in his riches.
Secondly, The difficulty doth appear from that remainder and relique or corruption that is in every man, which is in danger to break out. Our Saviour bid hi… D…ſciples, Beware of drunkenneſſe and ſurfeting; though they ſeemed to be …arre from it, Luke 21.34 Paul, how doth he mourn under the powerfull vigor of ſinne ſtill abiding in him, Rom. 7. Yea the Apoſtle ſpeaking of a combate in all, The Fleſh luſteth after the Spirit, and the Spirit againſt the Fleſh, Gal. 5. So that by this means, he is in conſtant danger of being undone. There is heart againſt heart, affections againſt affections, &c.
Thirdly, There are many afflictions and tribulations which God brings on his people, and they do much endanger. Did not God break out upon Aaron, Eli, David and Moſes very dangerouſly, as if he would have caſt them quite off; and therefore the Apoſtle brings in the difficulty of the righteous mans ſalvation, upon that, Judgement muſt begin at the houſe of God, 1 Pet. 4.17. So that if we conſider the tempeſts and rocks in the ſea of this world, it's a wonder any can come to the haven.
Ʋſe of Exhortation. Be quickned up to more exact, ſtrict and diligent walking. If Paul that knew how to abound and want, and to do all things; who was like a gyant running his race, and yet hardly gets to Heaven, Where wilt thou appear? Hear what he ſaith, I preſſe forward, I forget what is behinde, if I may attain to the prize of the high calling. Oh then, how inexcuſable is thy negligence, thy diſſoluteneſſe? Is thy life a ſtriving, an agony? Art thou like one in a combate and conflict? By this we may ſee, the number of men that ſhall be ſaved is very few; there are ſo few that ſtrive, that pray, that work with fear and trembling, that are violent for the Kingdom of Heaven, and get it by force.