The Sincere Convert, Chapter 5
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.Doct. 1.
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, Luk. 22. 32.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,Few saved in all ages 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 Ab…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 onelyonly 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, Isa. 1. 9.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 'tis said,Ioh, 1. 12. 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, Rovel. 3. 4.Phil. 3. 18. many had a name to live, but were dead, and few onelyonly kept their garments unspotted. And presently after the Apostles time,Act. 20. 28. 29. 30. 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,Few shall be saved in all places. 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,Few shall be saved in England. where people are led with blind, or idle, or licentious Ministers,1 Cor. 1. 29. and so both fall into the ditch?
Nay, even amongst them that have the meanes of grace, but few shall be saved. It may be sometimes amongst ninety nine in a Parish, Christ sends a Minister to call some one lost Sheepe,Luk. 15. 24, 25. Matth. 13. Three grounds were bad where the seede was sowne, and onelyonly one ground good. It's a strange speech of Chrysostome in his fourth Sermon to the people of Antioch, where he was much beloved, and did much good. How many doe you thinke (saith he) shall be saved in this Citie? It will be an hard speech to you, but I will speake it; though here be so many thousands of you, yet there cannot be found a hundred that shall be saved, and I doubt of them too; for what villany is there among youth, what sloth in old men? and so he goes on: So say I, never tell me, we are baptized, and are Christians, and trust to Christ; let us but separate the Goates from the Sheepe, and exclude none, but such as the Scripture doth, and sets a crosse upon their dores, with, Lord have mercy upon them, and we shall see, onelyonly few in the Citie shall be saved.
1. Cast out all the Prophane people among us, as drunkards, swearers, whores, lyers, which the Scripture brands for blacke sheepe, and condemnes them in a hundred places.
2. Set by all Civill men, that are but wolves chained up, tame devills, swine in a faire meadow, that pay all they owe, and doe no body any harme, yet do none any great good, that plead for themselves and say, who can say black is mine eye? These are righteous men, whom Christ never came to call, for he came not to call the righteous, but sinners to repentance.
3. Cast by all Hypocrites, that like stage players in the sight of others, act the parts of Kings and honest men; when looke upon them in their …yring house, they are but base varlets.
4. Formall Professors, and Carnall Gospellers, that have a thing like faith, and like sorrow, and like true repentance, and like good desires, but yet they be but pictures, they deceive others and themselves too, 2 Tim. 3. 5.
Set by these foure sorts, how few then are to be saved, even among them that are hatcht in the bosome of the Church?
First,Vse 1. Here then is an use of incouragement. Be not discouraged by the name of singularitie. What? doe you thinke your selfe wiser than others? and shall none be saved but such as are so precise as Ministers prate? are you wiser then others, that you thinke none shall goe to heaven but your self? I tell you, if you would be saved, you must be singular men,Tit. 2. 14. not out of fashion, but out of conscience, Act. 24. 16.
Secondly,Vse 2. here is matter of terrour to all those that be of opinion, that few shall be saved; and therefore when they are convinced of the danger of sinne by the Word, thy fly to this shelter, if I be damned, it will be woe to many more besides me then; as though most should not be damned. Oh yes, the most of them that live in the Church shall perish. And this made an Hermit, which Theodoret mentions, to live fifteen yeares in a Cell in a desolate wil… dernesse, with nothing but bread and water, and yet doubted after all his sorrow, whether he should be saved or no. Oh, Gods wrath is heavie which thou shalt one day beare.
Thirdly,Vse 3. this ministreth exhortation to all confident people, that think they beleeve, and say, they doubt not but to be saved, and hence doe not much feare death, Oh, learne hence to suspect and feare your estates, and feare it so much, that thou canst not be quiet, untill thou hast got some assurance thou shalt be saved. When Christ told his Disciples that one of them should betray him, they all said, Master, is it I? but if he had said, elev…e of them should betray him, they all except one, would they not all conclude, Surely it is I: If the Lord had said, onelyonly few shall be damned, every man might feare, it may be it is I; but now he saith, most shall, every man may cry out and say, Surely it is I. No humble heart, but is driven to and fro with many stinging feares this way, yet there is a generation of presumptuous, brazen… faced, bold people, that confidently thinke of themselves, as the Iemes of the Pharisees, (being so holy and strict) that if God save but two in the world, they shall make one.
The child of God indeed is bold as a Lion; but he hath Gods Spirit and promise, assuring him of his eternall welfare. But I speake of divers that have no sound ground to prove this point, (which they pertinaciously defend) that they shall be saved. This confident humour rageth most of all in our old Professors at large, who thinke, that's a jest indeed, that having beene of a good beliefe so long, that they now should be so farre behind hand, as to begin the worke, and lay the foundation a-new. And not onelyonly among these, but amongst divers sorts of people, whom the Devill never troubles, because he is sure of them already, and therefore cryes peace in their eares, whose consciences never trouble them, because that hath shut it's eyes; and hence they sleepe, and sleeping dreame that God is mercifull unto them, and will be so; yet never see they are deceived, untill they awake with the flames of hell about their eares; and the world troubles them not, they have their hearts desire here, because they are friends to it, and so enemies to God. And Ministers never trouble them, for they have none such as are fit for that worke neere them; or if they have, they can sit and sleepe in the Church, or chuse whether they will beleeve him. And their friends never trouble them, because they are afraide to displease them. And God himselfe never troubles them, because that time is to come hereafter. This one truth well pondered and thought on, may damp thine heart, and make thy conscience fly in thy face, and say, thou art the man; it may be there are better in hell than thy selfe that art so confident; and therefore tell me what hast thou to say for thy selfe, that thou shalt be saved; in what thing hast thou gone beyond them that thinke they are rich, and want nothing, who yet are poore, blinde, miserable, and naked?
Thou wilt say happily,Obj. 1. first, I have left my sinnes I once lived in, and am now no drunkard, no swearer, no lyer, &c.
I answer,Ans. thou mayest be washt from thy mire, (the pollution of the world,) and yet be a swine in Gods account, 2 Pet. 2. 20. thou mayst live a blamelesse, innocent, honest, smooth life, and yet be a miserable creature still, Phil. 3. 6.
But I pray,Obj. 2. and that often.
This thou mayest doe,Ans. and yet never be saved, I say 1. 11. To what purpose doe your multitude of sacrifices? Nay, thou mayest pray with much affection, with a good heart, as thou thinkest, yet a thousand miles off from being saved, Prov. 1. 28.
But I fast sometimes a swell as pray.Obj. 3. So did the Scribes and Pharisees,Ans. even twice a week, which could not be publike but private fasts. And yet this righteousnesse could never save them.
But I heare the word of God,Obj. 4. and like the best Preachers.
This thou mayest doe too,Ans. and yet never be saved.Ezek. 33. 31, 32. Nay, thou mayest so heare, as to receive much joy and comfort in hearing, nay to beleeve and catch hold on Christ, and so say and thinke he is thine, and yet not be saved; as the stony ground did, Mat. 13. who heard the word with joy, and for a season beleeved.
I reade the Scriptures often.Obj. 5.
This you may doe too,Answ. and yet never be saved; as the Pharisees, who were so perfect in reading the Bible, that Christ needed but onelyonly say, It hath been said of old time, for they knew the text and place well enough without intimation.
But I am grieved,Obj. 6. and am sorrowfull, and repent for my sinnes past.
Iudas did thus,Answ. Matth. 27. 3. he repents himselfe with a legall repentance for feare of hell, and with a naturall sorrow for dealing so unkindly with Christ, in betraying not onelyonly of bloud, but innocent bloud. True humiliation is ever accompanied with hearty reformation.
Oh! but I love good men,Obj. 7. and their company.
So did the five foolish Virgins love the company,Answ. and (at the time of extremitie) the very oyle and grace of the wise, yet they were locked out of the gates of mercy.
But God hath given me more knowledge then others,Obj. 8. or then I my selfe had once.
This thou mayest have,Ans. and be able to teach others, and thinke so of thy selfe too,Rom. 2. 18 and yet never be saved.
But I keepe the Lords day strictly.Obj. 9.
So did the Jewes,Ans. whom yet Christ condemned, and were never saved.
I have very many good desires and endeavours to get Heaven.Obj. 10.
These thou & thousands may have,Ans. and yet misse of Heaven.
Many shall seeke to enter in at that narrow gate,Luk. 13. 24. and not be able.
True,Obj. 11. thou wilt say; many men doe many duties, but without any life or zeale. I am zealous.
So thou mayest be,Answ. and yet never saved;Phil. 3. 6. 11. as Iehu; Paul, was zealous when he was a Pharisee, and if he was so for a false Religion and a bad cause, why much more mayest thou be for a good cause; so zealous, as not onelyonly to cry out against prophanenesse in the wicked, but civill honesty of others, and hypocrisie of others, yea, even of the coldnesse of the best of Gods people: thou mayest be the forehorse in the teame, and the ringleader of good exercises amongst the best men,2 Chron. 44. 4, 5, 6. (as Ioash a wicked King was the first that complained of the negligence of his best Officers in not repairing the Temple) and so stirre them up unto it: Nay, thou mayest be so forward as to bee persecuted, and not yeeld an inch, nor shrinke in the wetting, but mayest manfully and couragiously stand it out in time of persecution, as the thorny ground did: so zealous thou mayst be, as to like best of, and to flock most unto the most zealous preachers that search mens cōsciences best, as the whole Countrey of Iudea came flocking to Iohns ministry, and delighted to heare him for a season, nay thou mayst be zealous, as to take sweet delight in doing of all these things, Isa. 58 2, 3. they delight in approaching neare unto God, yet come short of heaven.
But thou wilt say;Obj. 12. True, many a man rides post, that breaks his neck at last: many a man is zealous, but his fire is soone quench'd, & his zeale is soone spent; they hold not out. Whereas I am constant, and persevere in godly courses.
So did that young man,Ans. yet he was a gracelesse man, Matth. 19. 20. All these things have I done from my youth: what lack I yet?
It is true, Hypocrites may persevere, but they know themselves to be naught all the while,Obj. 13. and so deceive others: but I am perswaded that I am in Gods favour, and in a safe and happy estate, since I doe all with a good heart for God.
This thou mayst verily think of thy selfe,Answ. and yet be deceived, and damned, and goe to the Devill at last. There is a way (saith Salomon) that seemeth right to a man,Pro. 14. 12. but the end thereof is the way of death. For he is an hypocrite, not onelyonly that makes a seeming outward shew of what he hath not, but also that hath a true shew of what indeed there is not. The first sort of Hypocrites deceive others onelyonly; the latter, having some inward, yet common worke, deceive themselves too. I am. 1. 26. If any man seeme to be religious (so many are, and so deceive the world) but it is added, deceiving his owne soule. Nay, thou mayst goe so fairely, and live so honestly, that all the best Christians about thee may thinke well of thee, & never suspect thee, and so mayst passe through the world, and dye with a deluded comfort, that thou shalt goe to heaven, and be canonized for a Saint in thy funerall sermon, and never know thou art counterfeit, till the L O R D brings thee to thy strict and last examination, and so thou receivest that dreadfull sentence, Goe yee cursed: so it was with the Five foolish Virgins that were never discovered by the wise, Mat. 25.nor by themselves, untill the gate of grace was shut upon them; If thou hast therefore no better evidences to shew for thy selfe, that thine estate is good, then these, Ile not give a pinnes point for all thy flattering false hopes of being saved: but it may be, thou hast never yet come so farre as to this pitch; and if not; Lord, what will become of thee? Suspect thy selfe much, and when in this Ship-wracke of soules thou seest so many thousands sinke; cry out, and conclude, It's a wonder of wonders, and a thousand, and a thousand to one, if ever thou commest safe to shoare.
Oh! strive then to be one of them that shall be saved,Vse 4. though it cost thee thy bloud, and the losse of all that thou hast; labour to goe beyond all those that goe so farre, and yet perish at the last. Doe not say, that seeing so few shall be saved, therefore this discourageth me from seeking, because, all my labour may be in vaine. Consider that Christ here makes another and a better use of it, Luk. 13. 24. Seeing that many shall seeke, and not enter, therefore (saith he) strive to enter in at the straight gate; venture at least, and try what the Lord will doe for thee.
Wherein doth a childe of GOD,Quest. (and so how may I) goe beyond these Hypocrites that goe so farre?
In three things principally.Answ.
First, no unregenerate man, though he goe never so farre,Wherein a childe of God goeth beyond an Hypocrite. let him doe never so much, but he lives in some one sinne or other, secret or open, little or great. Iudas went farre, but he was covetous. Herod went farre, but hee loved his Herodias. Every dogge hath his kennell, every swine hath his swill, and every wicked man his lust, for no unregenerate man hath fruition of God to content him, and there is no mans heart, but it must have some good to cōtent it; which good is to be found onelyonly in the Fountaine of all good, and that is God; or in the cisterne, and that is in the creatures: hence a man having lost full content in God, he seekes for, and feeds upō contentment in the creature, which he makes a God to him, and here lyes his lust or sinne, which he must needs live in. Hence, aske those men that goe very farre, and take their penny for good silver, and commend themselves for their good desires: I say, aske them, if they have no sinne. Yes, say they, who can live without sinne? and so they give way to sinne, and therefore live in sinne; Nay, commonly, all the duties, prayers, care, and zeale of the best Hypocrites, are to hide a lust; as the whore in the Proverbes, that wipes her mouth, and goes to the Temple, and payes her vowes; or to feed their lusts, as Iehu his zeale against Baal was to get a Kingdome. There remaines a root of bitternesse in the best Hypocrites, which howsoever it be lopt off sometimes by sicknesse, or horrour of conscience, and a man hath purposes never to commit it againe, yet there it secretly lurkes, and though it seemeth to be bound and conquered by the Word, or by prayer, or by outward crosses, or while the hand of God is upon a man, yet the inward strength and power of it remains still; and therefore when Temptations, like strong Philistines, are upon this man againe, he breakes all vowes, promises, bonds of God, and will save the life of his sinne.
Secondly, no unregenerate man or woman ever came to be poore in spirit, and so to be carried out of all duties unto Christ: if it were possible for them to forsake and breake loose for ever from all sinne, yet here they sticke as the Scribes and Pharisees, and so like zealous Paul before his conversion, they fasted, and prayed, and kept the Sabbath, but they rested in their legall righteousnesse, and in the performance of these and the like duties. Take the best Hypoc…ite that hath …he most strong perswasions of Gods love to him, and aske him, why he hopes to be saved. He will answer, I pray, reade, heare, love good men, cry out of the sinnes of the time. And tell him againe, that an Hypocrite may climbe these staires, and goe as farre. Hee will reply, True indeed, but they doe not what they doe with a sound heart, but to be seene of men. Marke now, how these men feele a good heart in themselves, and in all things they doe, and therefore feele not a want of all good, which is poverty of spirit, and therefore here they fall short, Isa. 66. 2. there were divers Hypocrites forward for the worship of God in the Temple, but God loathes these, because not poore in Spirit, to them onelyonly it is said, the Lord will looke. I have seene many Professors very forward for all good duties, but as ignorant of Christ, when they are sifted, as blocks. And if a man (as few doe) know not Christ, he must rest in his duties, because he knowes not Christ, to whom he must goe and be carried if ever he be saved. I have heard of a man that being condemned to dye, thought to be saved from the Gallowes, and to save himselfe from hanging by a certaine gift he said he had of whis…ling; so men seeke to save themselves by their gifts of knowledge, gifts of memory, gifts of prayer, and when they see they must dye for their sinnes, this is the ruine of many a soule, that though he forsake Aegypt and his sinnes, and flesh-pots there, and will never be so as he hath beene, yet he never commeth into Canaan, but loseth himselfe and his soule in a wildernesse of many duties, and there perisheth.
Thirdly, if any unr…generate man come unto Christ, he never gets into Christ, that is, never takes up his eternall rest and lodging in any thing else but Jesus Christ, Heb. 4 4. Iudas followed Christ for the bagge, he would have the bagge and Christ too; The Young man came unto Christ to be his Disciple, but he would have Christ a…d the world too; they will not content themselves with Christ alone, nor with the world alone, but make their markets out of both, like whorish wives, that will please their husbands and others too. Men in distresse of conscience, if they have comfort from Christ, they are contented; if they have salvation from hell by Christ, they are contented: but Christ himselfe contents them not. Thus farre an Hypocrite goes not. So much for the first Doctrine, observed out of the Text. I come now to the second.
Doct. 2.Doct. 2. That those that are saved, are saved with much difficulty: or it is a wonderfull hard thing to be saved.
The gate is straight, and therefore a man must sweat and strive to enter; both the entrance is difficult, and the progresse of salvation too. Jesus Christ is not got with a wet finger. It is not wishing and desiring to be saved, will bring men to heaven; hells mouth is full of good wishes. It is not shedding a teare at a Sermon, or blubbering now and then in a corner, and saying over thy prayers, and crying God mercy for thy sinnes, will save thee. It is not Lord have mercy upon us, will doe thee good. It is not comming constantly to Church; these are easie matters. But it is a tough work, a wonderfull hard matter to be saved, 1 Pet. 4. 18. Hence the way to Heaven is compared to a race, where a man must put forth all his strength, and stre…ch every limbe, and all to get forward. Hence a Christians life is compared to wrastling, Ephe. 6. 12. All the policy and power of hell buckle together against a Christian, therefore he must looke to himselfe, or else he falls. Hence it is compared to fighting, 2 Tim. 4. 7. a man must fight against the Devill, the world, himselfe, who shoot poysoned bullets in the soule, where a man must kill or be killed. God hath not lined the way to Christ with velvet, no… strewed it with rushes; He will never feed a sloth…ull humour in man, who will be saved, if Christ and Heaven would drop in their mouthes, and if any would beare their cha…ges thither: If Christ might be bought for a few cold wishes and lazy d…sires, he would be of small reckoning amongst men, who would say, lightly come, lightly goe. Indeed Christs yoke is easie in it selfe, and when a man is got into Christ nothing is so sweet; but for a carnall dull heart, it is hard to draw in it; for,
There are foure straight gates which every one must passe through before he can enter into Heaven.4 Straight gates to be passed through before we can enter into heaven.
There is 1. the straight gate of Humiliation: God saveth none but first he humbleth them; now it is hard to passe through the gates 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 suff…r himselfe to be loaden with sin, and prest to death for sinne, so as never to love sinne m…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, 'tis 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 …rowning upon him, now to call God Fath…r, is an hard worke. Iudas had rather be hanged than b…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: 'tis 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,Vse. that every easie way to Heaven is a false way, although Ministers should pre…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.The false wayes to Heaven discovered.
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 h…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 onelyonly 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 through some of them, but not all, and what they cannot get now, they feed themselves with a false hope they shall hereafter: they are content to be called Precisians, and fooles, and crazie braines, but they want brokennesse of heart, and they will pray (it may be) for it, and passe by that difficultie; but to keep the wound alwayes open, this they will not doe, to be alwayes sighing for helpe, and never to give themselves rest, till their hearts are humbled; that they will not; these have a name to live, yet are dead.
Eighthly, The way of moderation or honest discretion, Rev. 3. 16. which indeed is nothing but luke-warmenesse of the soule, and that is, when a man contrives and cuts out such a way to Heaven, as he may be hated of none, but please all, and so doe any thing for a quiet life, and so sleepe in a whole skin. The Lord saith, He that will live godly, must suffer persecution: No, not so, Lord. Surely (thinke they) if men were discreet and wise, it would prevent a great deale of trouble and opposition in good courses; this man will commend those that are most zealous, if they were but wise, if he meet with a black-mouth'd swearer, he will not reprove him, lest hee be displeased with him; if he meet with an honest man, he…l yeeld to all he saith, that so he may commend him; and when he meets them both together, they shall be both alike welcome (what ever he thi…kes) to his house and Table, because he would faine be at peace with all men.
Ninthly, and lastly, The way of selfe-love, whereby a man fearing terribly he shall be damned, useth diligently all meanes whereby he shall be saved. Here is the strongest difficultie of all, to row against the streame, and to hate a mans selfe,The way of selfe-love. and then to follow Christ fully.
I now come to the sixth Generall Head proposed in order to be considered.