bee bread of stones and fall downe on his knees without a cushion to the very divell to gaine the world Then which what can be held a more slavish slavery and in comparison with which how truely may the way of godlinesse be called a way of liberty Iam. 1.25 So that for conclusion howsoever worldlings thinke Christians to be fooles Christians know assuredly that worldlings be not wise Fourthly in the last place as there is difficulty in proceeding in this path by reason of the listes and bounds so much more in persevering constantly therin in respect of the bryers and bushes yea the snares and bonds with which it is overspread all belaid viz. with persecutions on every side from Satan and the world 1 Tim. 3.12 which all must suffer that will live godly in Christ Iesus as also with corrections and daily chastisements from the Lord who chasteneth whom hee loveth Heb. 12.6 and scourgeth every son that he receiveth to verifie that testimony of Paul and Barnabas Act. 14.22 that thorough many tribulations men must enter if at all into Gods Kingdome In regard whereof what marvaile if the way seeme rough and most unpleasant to flesh and bloud yea sometimes so uncomfortable not only to carnall people unregenerate but even to such as David the dearest Saints of God that when as in Psal 73. they looke upon the present prosperity which the wicked enjoy and consider withall hovv themselves are dayly chastened and corrected every morning Verse 14. they begin to repent them of their bargain and are ready to faint and even turne aside almost condemning as for fooles the generation of Gods children Verse 15. that vvill goe forward in that course Verse 15 so full of trouble And yet shall men repaire as the Prophet there Verse 17 into the Sanctuary of God and there understand the fearefull end of wicked men who stand amidst all prosperity but as malefactors on the ladder in slippery places Verse 18 and shall withall conceive vvhy God so pleaseth in love to exercise his children for their good as namely either to stoppe their wayes with thorns Hosea 2.6 that they may not finde their evill pathes Mal. 3.3 or else to purge out their drosse or finally to try their faith and patience that they might appeare unto their praise 1 Pet. 1.7 and surely this path of tribulations will not seeme so troublesome whiles faith amiddest all afflictions wil make them under hope to wait for the rich mercies of the Lord and as Moses to choose rather Heb. 11.25 to suffer adversity with the children of God and to esteeme the rebukes of Christ greater treasures and indeed more delightsome pleasures then all else which the Egypt of this world can yeeld For thus they judge who have as he an eye to the recompence of reward which who so have not as carnall people wanting faith cannot have no marvaile if this way to such seeme rough and thorny the prickings wherof have driven backe many an one vvho have not had their feet well shedde Eph. â—â—5 with the preparation of the Gospell of Peace So is finally in this respect also the way to heaven straite and narrow and hard to be gone thorough with perseverance unto the end CHAP. XVIII How needfull it is for a Christian to try whether ever hee entred or continueth in this way and that in the foure particular paths BY all that hath beene hitherto delivered the doctrine being fully explained and abundantly confirmed that namely It is no easie matter but of difficult and of great labour to enter into life eternall And why but because the gate and way leading to Christ the life is but one and that to flesh and bloud for both finding and entring and proceeding and persevering in strait and narrow if yet you expect the application for farther profit it will being marked easily apply it selfe by a fourefold use viz. first for tryall and secondly for terror thirdly for Counsell and finally for Comfort And first for Instruction this may serve to teach us to try our state whether we be in the way to life by considering whether wee have entred in at the right gate and in what path we walke And this is an application of this doctrine most necessary and profitable since there is hardly any but would most gladly be sure of this that he is in the way to life shal be saved when he dieth Yea the Popish ignorant vvho hath beene taught to hold it presumption for any to account himselfe sure of being saved yet hath his joy in this that hee is of a good beleefe and hopeth vvell though hee bee not sure of it that he shall go to heaven But it is you know the counsell of S. Petr 2 Pet. 1.10 to give all diligence to make our calling and election sure Hovv meaneth he in it selfe no for so from all eternitie it vvas vvith God in his immutable decree but rather in our knowledge and assurance of beliefe And therefore in the contrary extreame how confident may we find another number of ignorant prophane ones in the vvorld that howsoever they live an unholy wicked life yet are or seeme at least to be secure that they shall die an happy and blessed death and doubt they doe not one vvhit of this but they shal be saved Hovvbeit since vve have learned in the doctrine delivered that it is not so light a matter to attaine to heaven nor indeed possible at all except vve enter in and vvalke thorough the right gate and vvay vvhich is but one and strait leading to life it vvill be good for people first to make trial of themselves ere they rest secure since every gate is not what Iacob called Bethel Gen. 28 17 the gate of heaven nor yet everie beaten vvay a path to life but some rather of that sort vvhich the vvise man noteth which though it seemeh right to a man Pro. 14 12 yet the issues of it are the wayes of death And therefore herein for direction that vve may not deceive our selves as many miserablie do with a bare profession of the name of Christ trusting as those Ievves in Ieremy Ier. 7.8 in lying words that cannot profit this let us remember vvhich in the doctrine before delivered vve have already learned that howsoever Christ Iesus that very Ladder Gen. 23 1â— vvhich Iacob savv in Bethel reaching from earth to heaven beâ— indeed the alone gate of heaven and onely way that leadeth by truth unto eternall life that as the Apostle alleadgeth for proofe Ioel 2 3â— the Prophet Ioels testimony concerning him Rom. 10.13 Whosoever shal call on the name of the Lord that is shall seeke for salvation onely for and by him whom God hath madâ— both Lord and Christ he anâ— he onely shall be saved yeâ— God forbid that we Christians who have learned if we call on the Lords name 〈◊〉
from Christ Rom. 9.3 or with Moses Exo 3â— 32 be blotted out of the book of life yet shall I desire with the same Apostle for his beloved Ephesians continually to bow my knees unto the Father of our Lord Iesus Christ Eph 3.14 15. c. of whom is named the whole family in heaven and in earth that hee may grant them according to the riches of his glory to bee strengthned by his spirit in the inner man that Christ may dwell in their hearts by faith 24 And even so recommending these my labours to Gods blessing who alone is all in all giving the encrease and them and all those whose Christian hearts shall in sinceritie of truth desire the knowledge of the Lord 1 Cor. 3.7 to life eternall unto God the word of his grace who is able to build farther Eph. 3.20 and to give them an inheritance among al them that are sanctified as being able to do exceeding abundantly above all that wee aske or think according to the power that worketh in us I take leave From Bristoll Ianuary 20. Yours in the Lord Iesus EDWARD CHETWIND The Contents THE Text resolved and the first generall part viz the question considered Pag. 1. A discovery of Atheisticall scoffers and envious questionists pag. 10. The second maine part our Saviours answer and first what is therein implyed that but few are to be sâ—ved 22 A doubt proposed cleared by Saint Augustine touching the many and yet few that shall be saved 27 This truth confirmed by testimony of the Prophets Gods proceedings and our Saviours parable 33 Contrary errours refuted with obiections answered 47 That men ought to endeavour to be of the lesser number and not to follow multitudes 63 Comfort of Gods faithfull Ministers in regard of their unsuccessefull labours 73 What thankfull reioycing they ought to haue in God that are freely chosen to be of that lesser number 85 Foure especiall notes for the triall of our right to that estate 95 No disheartening to such for the worlds maligning or their old friends forsaking 107 The second point in our Saviours answer chiefly intended and fully expressed that it is no easie matter to attaine salvation 114 The ground of that difficulty with the removing of a doubt how Christ being the gate the way can be said to be strait 121 Foure paths comprehended under Christ viz. that of faith repentance obedience and patience not strait in themselves but so to flesh and bloud 130 Two reasons of that straitnes viz. first because the way is but one and secondly because it is or seemeth strait to carnall reason and that in foure respects 136 The two first respects viz. in regard first of the finding and secondly of the entring 141 The two latter respects viz. in regard of the proceeding on and of the persevering in 153 How needfull it is for a Christian to try whether ever he entred or continueth in this way and that in the foure particular paths 164 Triall of Faith by foure rules viz. two for entrance and two for continuance 173 Triall of repentance by foure rules viz. two for entrance and two for continuance 185 Triall of obedience by foure rules viz two for entrance and two for continuance 195 Triall of patience by foure rules viz. two for entrance and two for continuance 205 The wofull condition of all in the broad way despising reproofe under a vaine hope of mercy 214 A councell to enter with the reason why so many do not viz. either because they seeke not or because they strive not 229 A caution against the seeming straite gate of Superstition enforcing a double care and diligent circumspection 243 A consolatary conclusion making good the happinesse of those that travell in the narrow path with removeall of exceptions 257 THE STRAIT GATE AND Narrow way to Life LVK. 13.23 24. Then said one unto him Lord are there few that shall be saved And he said unto them Strive to enter in at the strait gate for many I say unto you will seeke to enter in and shall not be able CHAP. I. The Text resolved and the first generall part viz. the Question considered IN these words is set downe the summe of a Conference which passed betwixt another man whose name wee finde not mentioned and our blessed Saviour concerning the great matter most worthy for us all to harken after of mans salvation Wherein the parts are plaine in number as the verses two th' one making way unto th' other and the latter inferred by occasion of the former namely a Question and an Answer The Question moved by that other man unto our Saviour touching the number of them that should be saved For Then said one unto him Lord are there few that shall be saved whereunto is adioyned our Saviors Answer directed not to him only that moved the Question but to the rest also then present for instruction touching the manner rather of attaining unto Salvation but which withall implyed in it the resolution of the Question moved about the number For Then said hee unto them Strive to enter in at the straite gate for many I say unto you will seeke to enter in and shall not be able And first for the Question to touch that onely by the way and so as to make plain the way to the Answer following the coherence of it with the verse precedent Verse 22. may perswade us to think that it was occasioned by our Saviours teaching as he went journying towards Ierusalem What but as else-where it is expressed The Gospell of the Kingdome Mat. 9 35. inviting all to repent and beleeve in him the Messiah promised that so they might bee saved Vpon hearing whereof we may well conceive this fellow to move this Question touching the number of them that shall be saved Lord are there few that shall be saved but how our Saviour reckoneth hereof wee may gather best by the indirectnesse of his Answer in appearance not unto the point but made rather to the question which should have been asked namely how men might come to be of that blessed number our Saviour shewing thereby as else-where by the like his dislike and disapproving of the Question moved Ioh. 6.26 But how farre his dislike was of it and consequently our censure to passe against it whether as a Question only needlesse and curious or farther yet carping and captious that is not left expressed and therefore certainely cannot be gathered by us who know not farther then is here revealed with what heart and to what purpose the fellow spake it Howbeit as all agree in this that it was at the best a curious and impertinent demand as of one who being exhorted to set towards heaven must know first what store of company went that way ere he would be drawn to undertake the journey so farther that it was worse then so namely out of a captious humour to carp and catch if possible at
seduced soules into two companies first some there are who entertaine not so much as any shew of desire or care of entring into life nay as if they had made a covenant with death and hell Isai 28.15 or rather with their seduced soules to beleeve that Article of Atheisme that there is neither heaven nor hell how may they bee seene running a loose and licentious race of most abhominable prophanenesse wallowing in whoredomes blasphemies drunkennesse and what not defiling wickednesse refusing to be taught or told of the wayes of God yea in effect as those in Iob Iob 21.14 bidding the Almightie depart from them being such who desire not the knowledge of his waies or if they be threatned with the comming and terrours of the Lord like those mockers in Peter aske 2 Pet 3.2 where is the promise of his comming and drawing in the same yoke and with the same cords with those in Isa challenge and dare the highest Maiesty with let him make speed let him hasten his worke Isai 5.19 that we may see it c. or if happily their conscience at any time tell them by secret gripes that they must expect a iudge and iudgement yet how is their resolution made carelesse and desperate by their damnable abuse of the doctrine of Gods predestination that all must be as God hath determined what need they then to take further care seeing they can neither alter nor as they thinke farther what God hath fore-ordained 5. But besides these monsters whom more then hellish unbeliefe hath made in this particular worse then the very Divels themselves who beleeve and tremble Iam. 2.19 alas how many are there of a second order not so desperate who professing some desire and hope of life may yet be observed miserably to erre and wander in the wayes of death 6. For why some flatter themselves in wickednesse accounting the gate of heaven to bee wide and open and the passage obvious and easie to enter when they will as if Christ dyed for all or as if the bare name of Christ were a gate to let in all Papists Anabaptists Familists or any sect of Religion unto life and whereat by faith onely which they count no such great matter or at the hardest by an after repentance they may come to enter whenever they list though it be at the very last 7. Others stay without willing to enter but loath to adventure Why but becausâ— they are as Moab setled oâ— their lees Ier. 48.11 Zeph. 1.12 or as those in Zephany frozen on theiâ— dregges resolved beforâ— hand whatsoever the Lord voice be to goe downe intâ— Egypt Ier 42.14 to enioy as yet thâ— pleasures profits and credit oâ— this present world and therefore account they him their enemy that shall by telling them truth Gaâ— 4.6 forwarn theÌ„ to flee with speed from the wrath to come or if they will be perswaded to yeeld any thing it is but with Agrippa to become almost Christians Act. 26 28. or if you would have them absolute you must perswade others to be so also at least to suffer them to bee vnderided in their forwardnesse Pro. 21 2â— So doth the desire of the slothfull slay them whiles their haÌ„ds refuse to worke wishing to be happy but not regarding to be holy willing to be saved but loath to be restrained of their fleshly liberty content to heare of dying well but fearing if in their life they refraine from iniquity to be made a prey Isa 59.15 or at least a butte for the arrowes of reprochful tongs which difficulties rather then they will undergoe they suffer themselves with the multitude to fall downe the streame into undoubted lamentation 8 And yet a third sort there is in greater danger whiles they thinke themselves secure and out of danger as being conceited that they are entred already within the gate and walking in the wayes of life when as indeed they are but groping as the blind Sodomites in the darke Gen 19.11 not having found the dore Such as like the luke-warme Church of Laodicea thinke themselves rich and wanting nothing Rev. 3.17 when they are but poore Who howsoever for making some profession and holding some outward correspondency with God and his word so as withall they may keepe peace and friendship with the world they are so conceited of their owne perfection that they are ready with him in the Gospel who thought he had done all to aske what more is wanting to them Mat. 19.20 yet it is lamentably apparant how they deceive themselves with a shew of godlinesse and deny the power thereof 2 Tim. 3.5 taking on them the profession but yet not entertaining the love of the truth that they may be saved 2 Th. 2.10 As a iust punishment whereof how many do we see given over to strong delusions to beleeve lyes 1 Kin. 28.21 either to halt as Neuters betweene two opinions or to embrace with earnest eagernâ—sse a false Religion because which in the Prophet heartned the Idolatrous Iewes in their abhominations their forefathers have therein trodde before them Ier 44.17 or because these waâ—es of superstition seeme some of them strict and narrow and therefore likely to bee the wayes of life yea how many whilome made good shew and seemed to shine bright as starres in the firmament of heaven who are by the Dragons taile smitten to the earth Rev. 12.4 by their fall making manifest how they were but comets at the best whiles relapsed and having lost their first love they are as water once made hote growne colder for the heating and become scoffers and deriders Ismael-like or as Michol if not worse of any that shall in sinceritie set themselves reioycingly to walke in the wayes of God 9 Finally for conclusion of thâ—s complaint discovering the great necessity as I conceived it of dealing in this argument whiles thus the greater number of those that are stiled with the name of Christians despise or neglect Luk 7.30 Heb. 2.3 the counsell of God and this great salvation how doe they not onely sinne against their owne soules iudging themselves unworthy of everlasting life Act. 13.46 but also which is more to bee lamented by their opposite multitude and example dangerously daunt and dismay the harts both of Gods faithfull Ministers in their painfull labours and generally of true hearted Christians in their holy conversation Those whiles they see so little fruit of the travaile of their soules if not happily open defiance if they shall once proceede unto particulars Luk â— 19 as Iohn Baptist did with Herod These while they finde so little countenance or acceptance of their endeavours after sincerity if not rather a sway of times and manners to hinder them from cleaving without separation unto the Lord. 10 A remedy and as it were counterpoison against all which dangerous infections as our Saviour shall seem to give in that
thus or hath not the Potter power of the clay c. And secondly this farther I say with Salomon Pro. 16 that The Lord hath made all things for his owne sake that is for the praise of his own glory even the wicked for the day of evill Rom. 9.21 and with the Apostle What and if God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction Howbeit though their making and preparation be from God yet according to the phrase in Hosea Hos 13. â— their destruction is their owne and their damnation most justly merited by themselves as will appeare most cleare before â—l the world in the last day if not sooner when not onely the heavens shall declare their wickednesse and the earth and all the creatures Iob 20.27 shall rise up against them but also their owne guilty conscience shall be forced in horrour to acknowledge without impeachment the justice of the Lord in seeking his owne glory by the just condemnation of so many Reprobates it being the riches of his mercy to save though a lesser number when as all in justice have deserved death And therfore thirdly for close of all what though our blind eye of carnall reason could not for the present discern sufficiently of Gods justice in this behalfe no more are wee able to conceive the causes of farre inferiour matters as for instance of the ebbing and flowing of the sea except onely by conjecture And how much lesse then are wee able to understand Gods fearefull power or to comprehend his judgements which are as a great deepe Psal 36.6 hard to bee sounded to the bottome with the plummet of our reason specially in this particular touching which you know how the Apostle cryeth out by way of admiration Rom. 11.33 How unsearchable are his iudgements and his wayes past finding out Howbeit this we may resolve that howsoever the reasons of them be now hid from us yet are they knowne to his eternal wisedome and therein reserved to bee revealed as most iust before all the world at the glorious appearing of the Lord Iesus who as the Sunne of righteousnesse will then lighten all things 1. Cor. 4.5 that are now hid in darknesse CHAP. VII That men ought to endeavour to be of the lesser number and not to follow multitudes THe truth of the Doctrine formerly delivered and now cleared and freed from those cavils and obiections that might be raised against it may serve to us in the next place briefely for instruction to settle and confirme us in the faith and perswasion of this secret of God by Christ himselfe so plainely revealed that but a few shall be saved And let us be withall perswaded of the reason why our Saviour hath vouchsafed to reveale this secret to us Surely not to drive any to despaire or to worke in them distrust as if they might not come to be saved except the fault be in themselves but rather to stirre all up to prayer and watchfulnesse To worke out their salvation with feare and trembling Phil 2.12 Solliciti de medijs non dubij de fine not doubtfull of the end but carefull of the meanes bringing to that end Since the fewer that we heare like to partake true happinesse the more earnest should be our endeavour to come to be of that smaller number not securing our selves as the manner of some is as if heaven should be cast on vs or as if all the world should be saved no for the blessing of life eternal though it be great yet have we learned that it is not generall nor shall all no nor the greatest part nor yet if wee will beleeve The'apostle 1 Cor. 1.26 the noblest or wealthiest part generally enioy it Wherefore howsoever Papists stand much on multitudes and carnall wretches not caring what they doe beare themselves out in this that they doe but what they see others yea the most to do before them yet let this serve to perswade us to a safer course viz. as Th'apostle wisheth not to fashion our selves after the world Rom. 12.2 neyther ever to suffer our selves to be drawne to doe ought for company which is not warrantable For what though most in their common use of speech inure their tongues to take in vaine the name of God and but few that as the opposition is in Salomon feare an oath What though the greatest number remaine in sottish ignorance Eccl. 9.2 having the preaching of the Word in no esteeme because they never felt the power thereof And but a few in comparison that either love or care much to listen after saving knowledge in attending unto the meanes by God thereto appointed What though most doe reckon of the Sabbath onely as a day of rest for carnall delight And but a few of many that as God in the Prophet counselleth Isa 58.13 doe consecrate it as glorious unto the Lord that many neglect Gods worship and speake evill of the truth And but few that have a right respect and love thereto In briefe what though all seeke their owne Being from the least unto the greatest given unto covetousnesse Phil. 2.21 that many assemble themselves by troupes Ier. 5.7 in Harlots houses or otherwise joyne together as those good-fellowes Prov. 1. to doe wickedly Oh yet as there ver 10. the wise man counselleth My sonne if sinners entice thee consent thou not so let not us be swaied if we love our soules by such good fellowship No for let us remember this rather which wee have learned that the greater number are travellers in the broad road way to hel and therefore howsoever company be good in travell if so it be good company yet safer for us to hearken to that counsell or command rather of God himselfe Exod 23.2 Thou shalt not follow a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PotentioruÌ„ Trem. no not of great ones as the originall word will beare and is by some rendred to doe evill Rather let it be for bruit beasts without farther consideration to follow the herde as soone to the shambles as to the pasture but for us to whoÌ„ God hath given reason to consider yea taught faith and Religion to beleeve and who would be accounted in the number of the righteous let us remember that sweet counsell of Saint Augustin In Psal 39. Haec paucos illac multos Si iustus esse velis noli numerare sed appende via lata mortifera est when wee see many going one way and few another Yet not to take things by tale or number but try them by weight And since the broad way is so dangerous Turbae strepunt turbae festiâ—ant c. noâ—i imitari noli averti or rather deadly wherein saith he the multitudes in troupes runne after vanities and lying follies but doe not thou run after them Where by the way I wish it may be noted how
which therefore but few doe finde For why as that part of the objection touching the Company hath already bin in the explication of the former doctrine out of Saint Augustine at full resolved Ser 32. de verbis Domini how namely those that enter heaven though they bee many in themselves are yet in comparison with the farre greater number who perish to bee reckoned and accounted as the wheat cornes in comparison with the chaf but a few as it were an handfull or a gleaning after harvest a small remnant and little flock that we need not to speake farther in that behalfe so also for the other part of the doubt touching the condition of the gate or way to resolve that also for the opening and full clearing of the point this first as a most comfortable truth wee gladly grant that Christ Iesus our blessed Lord and Saviour is as himselfe hath witnessed of himselfe the onely dore and way to life and indeed that true Iacobs ladder Gen. 28.12 which alone giveth passage from earth to heaven For neither is there salvation in any other there being among men none other name given under heaven whereby wee must be saved Act. 4.12 concerning whom howsoever considering him in himselfe and so as in the rich grace of the Gospell he is offered unto all wee cannot say that hee is eyther strait or narrow but faire rather and goodly broad and spacious a gate like that of the Temple which for the magnificence and statelinesse of it was tearmed beautifull Act. 3.2 and a way like that which in Num. 20. verse 17. is called the Kings high way thorough which as by the true and living way Heb. 10. ver 20. the whole host and armie of the Church shall enter heaven Yet as the Apostle telleth the Corinthians 2 Cor. 6.12 that they were not kept strait in him but were straitned in their owne bowels towards him so may we in like sort conceive how even Iesus Christ this gate and way of life though hee bee not by God made strait yet is made strait to most by their owne corruption whiles naturally all love to wander and rove at large in the wayes of sinne abhorring whatsoever restraineth as this way doth their carnall libertie CHAP. XIV Foure pathes comprehended under Christ viz. that of faith repentance obedience and patience not strait in themselves but so to flesh and bloud FOr better understanding of this point in hand and a more evident explication of the path of life we are to know that as Christ is called the Way because he is the substance and scope of Religion wherein as in a way wee walke to happinesse according to that Colos 2.6 As ye have therefore received Christ Iesus the Lord so walke in him so under and within the compasse of this way which is Christ wee must conceive to bee comprehended all those severall duties which being necessary unto those who walke in this way are so distastfull to so many as refuse it or have not yet made choice thereof Amongst which the Scripture pointeth out foure as the chiefe viz. First Faith in Christ and secondly Repentance thirdly new Obedience and fourthly Patience all which by God prescribed we may reckon as gates for entrance and paths for the continuance whereby wee may be said as by Christ to enter so in Christ to walke and that also unto Christ who is not onely the way but the end also of the way Col 3.4 even happines and our life For so to shew these briefly first for Faith that it is a gate and way in and by Christ the truth leading to Christ as he is the life consider what Paul Silas answered the Gaoler when he came trembling and fel at their feet asking of them what he must doe to be saved Act. 16.31 Beleeve in the Lord Iesus and thou shalt be saved And for Repentance that it is no lesse witnesse that counsell which Saint Peter gave in answer to those Iewes who being pricked in their hearts asked the like question what they should do Act. 2.38 Repent or amend your lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in testimony hereof be baptized every one of you in the name of Iesus Christ for the remission of sinnes Thirdly for Obedience how truely may that be spoken as of a way which is falsely expounded by the Papists as of a cause or merit Math. 19.17 If thou wilt enter into life keep the Commandements since Rev. 22.14 Blessed are they that doe his Commandements that they may have interest in the tree of life and may enter in through the gates unto the Citty Finally for Patience that by it we must necessarily follow Christ in sufferings if wee would also be glorified with him in his kingdome witnesse what our Saviour spake to his Disciples Mat. 16.24 If any man will come after me let him forsake himselfe and take up his crosse and follow me And againe that of Th'apostle Heb. 10.36 Yee have need of patience that after yee have done the will of God yee may receive the promise Concerning all which porches and pathes of this gate and vvay to life howsoever vve may truly say as before of Christ himselfe under whom they are contained and who did prescribe them that they be in themselves both faire and spacious like Wisdomes waies all waies of pleasure and paths of prosperity Pro. 3.17 life to them that enter in at them and making blessed those who walke in them yet may we easily conceive in what respect this gate and vvay is by our Saviour termed strait narrow if we call to mind how Moses termed the Moone one of the greater lights Gen. 1.16 in regard of the appearance vvhich yet is not so in the knowledge of the learned but onely so appeareth to us by reason of the small distance For right so doth our Saviour speake of this vvay not as indeed it is in the experience of the spiritual traveller but as it seemeth in the apprehension of the carnall sluggard vvho dreameth of difficulty Pro. 26.13 22.13 if not of a Lyon in every of these pathes and vvaies of God CHAP XV. Two reasons of that straitnesse viz. 1. because the way is but one and 2. because it is or seemeth strait to carnall reason and that in 4. respects THat we may see for the farther confirmation of that that hath bin spoken hovv the difficulty of the vvay to heaven presenteth it selfe to carnal apprehension making so many to forsake these vvaies of life and to runne headlong like the herd of possessed swine into the deep of destruction Mat. 8.32 let us consider how our Saviour Christ first compriseth them al under one gate and way of truth leading unto life opposed unto the many false gates and ways of sinne tending to death â—nd secondly calleth it as â—hey account it who refuse â—o enter into it strait and narrow For so for
me in that day Lord Lord have not we by thy name prophesied and by thy name cast out Divells and done many great workes through thy name and then will I professe unto them I never knew you depart from me yee workers of iniquity Parallel wherto is the second place in the words immediately following upon our Text as an exposition and confirmation thereof Verse 25. when â—he good man of the house is risen up and hath shut the doore and yee beginne to stand without and to knock saying Lord Lord open unto us and he shall answere and say unto you I know you not whence you are Then lo what pleading of old acqaintance not as if after death before Gods Tribunall there shall be any such parley but to note what it is that many in this life rely upon hoping thereby to be let into heaven vvhen they dye even a bare profession of Religion for then shall you beginne to say we have eaten and drunk in thy presence that is have been partakers of thy sacrificeâ— and Sacraments and thâ—â— hast taught in our streets as iâ— they should say wee havâ— been diligent commers tâ— heare sermons and yet neither is this inough for noâ—withstanding hee shall say 〈◊〉 tell you Verse 29. I know you not froâ— whence yee are depart from 〈◊〉 all ye workers of iniquity Thâ— third proofe consonant iâ— meaning to the two formeâ— is taken from the Parable 〈◊〉 the five foolish Virgins Mathâ— 25. who because they haâ— Lampes of an outward profession though they had 〈◊〉 wise care to provide them selves of oyle in their vessell are noted to have gone forâ— to meet the Bridegroome Verse 1. theâ— by shewing desire and expectation of his coÌ„ming as also no lesse then the wiser five to have slumbred and slept whiles he tarryed that is Verse 5. to have rested secure of entrance in with him whensoever he should come and yet seeking too late to enter were most miserably disappointed and shut out with I know yee not Verse 12. All these serving to teach us thus much that it is not every crying Lord Lord not every calling though with earnestnesse as men often on their death-beds seeme to doe on the name of God no nor yet preaching or working miracles in the name of Christ nor yet comming to eate and drink yeerly as the Iewes did in the Passeover or if it were monethly to receive the holy Sacrament at the Table of Christ Exo. 12. or weekly or daily to repair to the Church to heare the word of Christ not any or all of these nor yet lampes of outward temporary profession touching our hope and expectation of the comming of Christ that will serve our turnes to admit us with Christ into his kingdome No for though wee thus seeke which is more then many doe and heereupon conceive some hope of happinesse yet this is not enough such hope if there be no more will but deceive us except we shall labour to supply what is wanting which in those places we may finde added in the reasons of exclusion viz. first to leave to be workers of iniquity and secondly to labour to doe our Fathers will which is in heaven and thirdly to get with the wise Virgins oyle in our vessells that is true grace in our hearts which alone is able to nourish and keepe in the lampes of our profession untill the Bridegroomes appearance The endeavour whereof what is it in effect but that earnest strife which our Saviour exhorteth unto to enter in at the strait gate and walke in the narrow way so distastfull to flesh and blood that most had rather quite forgoe the hope of salvation then enter and walke in it yet as our Saviour maketh the comparison Mar. 9 43 c. that it is better to go maimed halt or with one eye to heaven then having every limme and member sound to be throwne headlong into hell So may we boldly say that it is farre better though crouching with broken shoulder-bones and stript naked of all garments spotted with the flesh to enter in at this strait gate to heaven then with the multitude who preferre earth to heaven and the enjoying of the pleasure of sinne for a season to the fruition of everlasting joyes to wander without this gate in the darke waies of death CHAP. XXV A caution against the seeming strait gate of superstition enforcing a double care and circumspection BVt yet Satan that old Serpent is so cunning and stil so ready to deceive Rev. 12.9 2 Cor. 2.11 11.3.14 that even here also we had need to be warned of his subtilty who because our Saviour hath counselled to enter and walke in the strait gate and narrow way hath according to his Apish and crafty custome to the end he might mislead men deuised and set foorth certaine gates and waies which carry shew of straitnesse Such as there are many after the heathenish and Idolatrous guise in the Popish pretended high way to heaven as their vowes of voluntary povertie perpetuall chastitie and regular obedience their set times of fasting shrift barefoot pilgrimages whippings of themselves and other penances to which the Rhamists upon this text refer us all which howsoever they make a shew of straitnesse to such poore underlings as are not able to releeve themselves by dispensation yet as many waies seeming strait may be paths of the broad way leading to death which the Papists themselves cannot deny unlesse they will make that a way to heaven wherin the Priests of Baal trode which yet may seeme as strait to flesh and bloud as any way of theirs when they cut themselves and that saith the Spirit as their manner was 1 King 18.28 with knives and launcers till the bloud gushed out so that such and no better these wayes of Poperie bee indeed howsoever magnified as th' onely state of perfection may appeare by two reasons First because they be none other then such as are taxed by the Apostle Col. 2.21 for Will-worship consisting in beggarly traditions Verse 22. such as touch not taste not handle not c. which all perish with the using are after the coÌ„mandements doctrins of men never prescribed by Iesus Christ secondly because they bring not unto Christ the end of the law and aime of obedience Rom. 10.4 Eph. 4.20 but contrariwise as Ieroboam set up Calves in Dan and Bethel 1 Kin. 12.28 to keep the ten tribes from going to worship God at Ierusalem so are these by Satan erected as false gates to make men to repose confidence in their owne meritorious perfections and supererrogations and not in Christ Seeing therfore everie gate and way which maketh shew of straitnesse is not that straite gate and narrow way of which our Saviour speaketh unto the agonie and strife here required must bee added that counsell which the Lord in Ieremy doth give his people Ier. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 to stand in the wayes and behold and aske among the old wayes as some with warrant from the originall Trem. and necessitie of truth doe render since there be many old waies Eze. 20.18 that are not good which is the good way and to walke therein that wee may finde rest for our soules For so doth a twofold care lie upon us the first to labour to finde out which is the good gate and way wherewith God if wee will submit our selves and looke to be taught of him will acquaint us by these two certaine and infallible markes viz. first if it be prescribed by Christ the truth secondly if it lead us to Christ our life as the pathes before discovered are and doe which being found out our second care ought to be putting away all delaies which in this case above all other are most dangerous to strive for entrance and being entred to walke on with Abraham and the rest by faith made children and blessed with faithfull Abraham who Gal. 3.9 Heb. 11.13 confessing that they were strangers and pilgrimes on the earth declared plainely thereby that they sought a Countrey not that whence they came but a better that is an heavenly of whom therefore God saith the Apostle was not ashamed to bee called their God Verse 16. for he hath prepared for them a City A follower of whose footsteps and a guide to ours was that famous Travailer the blessed Apostle himselfe the penne-man of that their praise who having wandred long before hee came to see the way yet having found it and being entred how did he as is noted of Iacob Gen. 29.1 after hee had passed thorough Bethel that gate of heaven lift up his feet Malac 4.2 and make hast unto that land of the children of the east upon whom th Prophet promiseth that sunne of righteousnesse to arise and health under his wings witnesse his owne words wherein he professeth his resolution in travaile Philip. 3.13 and so forwards Brethren I account not my selfe that I have attained to it hee meaneth to that full comprehension of Christ or perfection of grace which he ought to labour after And if not S. Paul thē who may Pharisaically think himselfe perfect and as the Angel of Laodicea wanting nothing but one thing Rev. 3.17 saith he I doe one thing indeed that one necessary thing Luk. 10.42 in comparison wherof like Mary hee minded nothing else forgetting that which is behind and endeavouring unto that which is before I follow hard or presse with an eager pursuit so doth the word emphatically import after the marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by levelling at the marke for or unto that is to attaine unto that high price of the calling of God in Iesus Christ being that which Peter calleth an immarcessible garland 1 Pet. 5.4 or crowne of glory Vpon which worthy president let mee inferre by way of counsell to us all the Apostles owne conclusion Phil 3.15 let us therefore as many as be perfect be thus minded And as for those who yet are otherwise minded let our praier be that God if they belong to him would his appointed time reveale the same unto them In the meane time let us all in that whereunto wee are come Verse 16. according to the measure of grace received proceede by one and the same rule and line minding the same thing by the direction and conduct of Gods word and Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Israelites by the leading of the Pillar towards Canaan Exo. 13.21 or the wise men unto Christ Math. 2.9 by the guidance of the starre yea Psal 119.32 farther let our promise be and prayer also with that man after Gods owne heart that vve may runne not creepe nor goe but runne the wayes of God when hee shall enlarge our hearts For surely in this course only may ambitious strife seem commendable when as Peter and Iohn Ioh. 20.4 ran both together unto the Sepulchre so wee runne with contention to seeke our Saviour striving as they did 1 Cor. 14.12 each to ouer-run the other to surpasse not only others but also our selves not in greatnesse but in goodnesse growing still in grace as we doe in age In which race so to runne that wee may obtaine wee are notably directed and encouraged by that cloude of witnesses which is to us as that pillar of cloude was to the Israelites under the standard of that Lyon of Iudah our most victorious leader Hebr. 12.1.2 Wherefore seeking that we are compassed with so great a cloud of witnesses let us also cast away every thing that presseth downe and the sinne that hangeth so fast on and let us runne with patience the race that is set before us looking unto Iesus that Chiefetaine and perfecter of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the Throne of God whom if wee be truely wise vvee vvill be ready to follow though it be to Golgotha vvith Simon Mat. 27.31 bearing the crosse that with him from mount Oliver Luk. 24.50 vvee may ascend to heaven and be made partakers of his crown and if as Iaacob though not without sweating and paines we shall vvrestle with Christ untill the breaking of the day not letting him goe Gen. 32.14 Can. 2.17 except he blesse us doubtlesse as hee did so shall vvee prevaile with God for assurance unto us that so vvee shall vvith men also and being of that brood of trauellers which the Psalmist calleth Iaacob Psal 24.6 howsoever vvee depart limping Gen. 32.31 to shew that vve have buckled with our better Verse 29. yet vvee shall carry away the blessing and Israel shall be our name CHAP. XXVI A consolatorie conclusion making good the happinesse of those that travel in the narrow path with removall of exceptions TO come to a conclusion and so to shut up all in the fourth and last place Ioh. 13 11. how can the consolation of God seeme small unto us who though not without much agony and strife Heb. 12.11 being gotten within the gate and walking as pilgrims upon earth for a while in the narrow path Psal 119.19 yet may rejoyce in this which our Savior directeth his to looke unto as the chiefest cause of joy that our names are inrouled for citizens in heaven Luc. 10.20 where is our home and head and all our treasure Towards which our country whiles we are making speed longing vvith Th'apostle hence to depart Phil. 1.23 and to get home as vve may vvell with old Simeon Luc. 2.29 vvhen once vvee have embraced in our armes of faith our thrice blessed Saviour Oh blessed may vvee be and blessed this our travell and speede For why having innocent hands Psal 24.3 and a pure heart not lifting up our minds to vanity nor