leave every one to examine themselves in what maner dost thou not think that there be many in hell now damned and so shall be for ever that never committed so many fearefull sinnes of what sort soever as thou hast done And if thus happly upon inquiry thou canst finde thy former estate to have beene before God by his Word and Spirit pulled thee out of the fire how there was in thee at all no manner of sound goodnesse no love unto Gods Word nor reverence of his Name nor conscience of his Sabbaths nor care to keepe any of his righteous lawes Oh then urge I this to drive thee to despaire no deare Christian but to make thee rather to stand astonished with thankefull admiration at the rich gracious and free mercy of thy God who as hee told Moses shewing mercy and having compassion on whom he will Exod. 33.19 Mat. 11.16 hath of his owne good pleasure without farther reason that can be given reserved thee for grace marking thee as with his owne sheepe-brand for one of his little flocke who though small yet need not to feare since his pleasure is as Christ himselfe hath promised to give them the Kingdome Luk. 12.32 CHAP. X. Foure speciall notes for the triall of our right in that estate IN the soundnesse of this rejoycing joy that they may be the more confirmed if any shall desire to have those notes or markes assigned whereby they may come to know themselves to be undoubtedly of that lesser flocke behold for triall foure onely amongst many as I conceive most especiall ones which therfore I wil make choice of briefely to commend unto our use The First whereof is this to see whether wee can finde in us new that is renewed hearts not new tongues only to speake not new faces onely to looke nor new hands onely to worke otherwise then before for all these though good signes of the renewing of the heart yet may be found where the heart remaineth old 2 Cor. 5.17 1 Cor 6.11 in very Hypocrites but new hearts which are never found but in new converted Crhistians whose sinnes are washed away by the blood of Christ who shall be saved For so in the new covenant Ezek. 36. on whom God promiseth to powre cleane water that they may be cleansed from sin I will powre cleane water upon you and yee shall be cleane verse 25. to them doth he promise also a new heart and spirit that they may bee wholly renewed with grace verse 26. a new heart also will I give you and a new spirit will I put within you and what a new heart hee meaneth hee openeth farther in the words following I will take away the stony heart out of your body i. the stony hardnesse which was in your heart before Non carnale sed carneum cor and I will give you a heart of flesh he meaneth not a fleshly but a fleshy that is a soft and tender heart to tremble at Gods judgements and believe his promises and obey his Commandements so as before they did not Indeed so it shall be when one is truely converted unto God he shall finde in him for spirituall matters what in regard of managing civill affaires is said 1 Sam. 10. that God gave Saul Verse 9. when he was turned from Samuel even another heart Surely another mind another will otherwise disposed affections then before That what before hee liked and loved those exercises tha◠company those courses sinfull wicked and prophane those now contrarily hee findeth his soule to abhor and loath and on the other side what before hee cared not for he could not abide he esteemed not of that now those exercises that company those courses Gods Word and Sabbaths and Ministers and people and their holy practices be they wherein his soule and spirit chiefely delighteth And whosoeever can find thus in him a new or an other heart it is as Gods privy seale set upon his soule that his soule is one of these few that shall be saved Of which seale when David by his fall and folly had even defaced the stampe hee praied so to have it again renewed upon him in that Psal 51.10 Create in mee O God a cleane heart and renew within mee a right or setled spirit So is this the first and evermore a sure note of salvation a new heart But farther for a second let us observe whether wee keepe aright an old remembrance I meane remembrance of what hath passed of old our former waies and workes that were not good how but with a kind of shame detestation of them Rom. 6.21 and even judging of our own selves for them as worthy of wrath For so is this given for a note of a right in Christ to life to judge our selves in our selves deserving death as in Ezek. 36.31 Then when as before God hath powred cleane water on them and given them new hearts shal you remember your owne wicked waies and your deeds that were not good and shall iudge your selves worthy to have been destroied for your iniquities and abominations Till when that men come to see judge themselves worthy to bee destroied they can never come to assurance that in Christ Iesus they shall be saved For first as in Zach. 12. Verse 10. they must weepe over Christ whom they have pier-ced ere they may hope to finde what is after promised Zach. 13.1 the fountaine opened by whose waters they may be cleansed And therefore prayed holy David Psal 51. Have mercy O God on mee after thy loving kindnesse c. for in ver 3. I know mine iniquities and my sins that is the bitter remembrance thereof is ever before me So must we with humbled hearts remember our former sinnes if wee would have God to forget them since this remēbrance wil be a meanes to breake our hearts and to keepe us as it did S. Paul still humble 1 Cor. 15.10 Iam. 4.6 and so capable of saving grace This therefore is a second note But thirdly will we have as it were Gods broad seale set upon us that others also may see and perceive that wee are his servants who shall be saved Then see Psal 101.2 119.59.60 as vvhat present care wee have for reformation of our owne lives so what zeale withall to turne and draw others unto God who as our selves of old or perhaps with us have gone astray For so in Ezech. 18.30 returne viz. your selves but is that enough No but which will follow upon the former and cause others to turne away from all your transgressions wherein they joyned perhaps formerly with you you with thē each provoking th' other and so iniquity shall not be your destruction In which regard let us think it said to every one of us what was once to Ieremy Ier. 15.19 If thou returne then will I bring thee againe and thou shalt stand before me and if thou take away the precious from the
depart also from iniquity should ever imagine Act. 2.36 thaâ— the bare name of Chriâ— were a gate to let in wickednesse into heaven 2 Tim. 2.19 intâ— which holy City Reu. 2â— though the gate stand â—pen day and night yet is not possible Verse 27 that any uâ—cleane thing or abhominatiâ—â— should ever enter No for 〈◊〉 have learned how undeâ— and in Christ as the one gate and way to life wâ— are to conceive besidâ— the name and bare profeâ—sion those foure severaâ— porches and pathes of Faith Repentance Obedience and Patience all which are both for finding and entring into them as also for proceeding persevering in them strait and narrow that men had need with the Baptists hearers to presse with violence Mat. 11 11. if there-thorough they will passe and enter into heaven How necessary is it therfore for us all to examine and try our selves that we may finde comfort whether or no we have entred in at those gates and are walking in those wayes of life As whether wee can find that we beleeve in the Lord Iesus looking for salvation onely and alone by him whether we have repented unfainedly of al our sinnes giving our selves no allowance farther in any of them Thirdly whether our endeavour bee without dissimulation to yeeld obedience not to some but to al Gods commandements Finally whether we be resolved by his grace that strengtheneth us to beare with constant cheerefull patience whatsoever crosses and troubles may in this way encounter us CHAP. XIX Triall of Faith by foure rules viz. two for entrance and two for continuance IN this triall that we may have found comfort Faith and not deceive our selves with seeming shewes let us be willing to receive more speciall rules of direction from each of those foure particulars to try our selves all which since we coÌ„sider them as both gates for entrance and wayes for continuance leading to Christ and life our triall shall bee to observe first hovv vve have entred and secondly how we walke in every of these gates and wayes Touching the first which is faith in Christ who ever thou be that sayest or thinkest that thou doest beleeve let mee say to thee as the Apostle to his beloved Corinthians 2. Cor. 13.5 Prove thy selfe whether thou bee in the faith Yea examine whether thy faith bee such indeed as can bring thee unto life For remember what Saint Iames hath taught that it is not enough for a man to say hee hath faith Iam. 2.14 except hee shew it by the fruits since otherwise it may well be feared he doth but say so and either hath no faith or but a false faith such as a Divel may have that trembleth with the horrour of assured damnation Verse 19. Wherefore whosoever thou be that perswadest thy selfe thou standest by faith Rom 11.20 call thine heart in Gods name to account first how thou hast entred in at that gate for certainely if thy faith be the gate of life thou hast entred in at a straite gate whereinto without striving thou couldest not have entred And therefore first consider with what stirre or strugling thou hast gotte in since our Saviour bidding thee enter in presupposeth what thou knowest well if thou knowest any thing that once thou stoodest without borne as all Adams generation in wretched unbeliefe And therefore remember if thou canst to thine owne hearts comfort Who first forewarned thee to flee from the wrath to come Mat 3.7 or when were thine eyes anoynted with eye-salve Rev. 3.18 to see the filthy nakednesse of thine unbeleeving nature and the necessity of this white robe of faith Happily the carnall man that knoweth no otherwise then that hee did beleeve ever since he was borne or certainely since he could well remember will marvaile much to heare such questions mooved but for those who are acquainted with the Anatomy that the Scripture maketh of our wretched nature Rom. 3.12 and how this heart of ours is an heart of stone Eze. 11.19 not capable of nor caring for faith till God therto prepare it brusing breaking yea grinding it to very powder such plainely discerne how necessary the hammer of Gods law is Ier. 23. â—â— for breaking of this stonie heart and preparing it for the grace of Faith whiles it humbleth men with the sight of sinne and sorrow for the same and so forceth them to flie out of themselves to escape from death To whom thus humbled when as the Gospell offereth Christ as the onely meanes of life God by the same Gospell stirreth up their appetite Iâ—hn 3.16 so to hunger after him and his righteousnesse that with fervent prayer they flie unto the throne of grace Mat. 5.6 desiring to attaine salvation alone by him still begging therefore with earnest importunity at the hands of God to be yet more and more perswaded of his love in Christ and of the forgivenesse thereby of all their sinnes Such adoe there is howsoever many who never knew what it meaneth conceive of this gate of faith as of an easy entry to bring men to true faith in Christ not without humbling first and then hungring not without seeing and sorrowing for their sinnes and then sighing and seeking after Iesus Christ Howbeit since this entrance into faith is not alwaies wrought with like maner or measure of humiliation in all or not so well observed or remembred by all especially in such who either have been sanctified from the wombe Luk. â— 15 as was Iohn Baptist or else though not regenerated before full age yet as Timothy 2 Tâ—m â—â— have beene trained up from their infancy under godly parents and by that meanes kept from wounding theÌ„selves with more grosse iniquities Therefore let this second triall of our faith be by considering it as the path wherin we presently walk For our direction wherein this let us know that howsoever the Rhemists by distinction seeme to object In marginall note upon the Text. that Christians in their lives must seeke the strait way but in Religion the ancient common way yet it is truely answered By D. Fulk that it is the strait way as well in religion as in life that leadeth to life Wherein though in al ages the fewer sort have walked yet it is the ancient way wherin all that are saved have entred surely that good old way in Ieremy and that high way Ier. 6.16 called the way of holinesse in Isaiah Isa 35.8 where through Abraham and Isaac and all those ancients Hebr. 11. have entred heaven After whom if we would be assured that we walke aright following God as Abraham at the foote Isa 41.2 then let vs try our faith whether it bee right first by our strait walking and secondly by our working by our looking first and then our loving For for the former if wee be in the right track of saving faith it onely leadeth and wee thereby onely looke unto
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
vile that is seeke to winne the good from the bad thou shalt bee according to my Word wherupon also let us mark the counsell following let them returne to thee that is seeke if thou canst by all meanes to win them unto God for this is a property ever of one truly penitent what David therefore promised in Psa 51. vers 13. when once himselfe was reconciled unto God and which was by our blessed Saviour injoyned Peter but howsoever if thou canst not yet this beware of doe not thou returne to them to become as in former times perchance a companion in evill No but if wee cannot amend them rather let us mourne for them and this also shall be as that marke of life in Ezek. set upon us Ezek. 9 4. that when all else shall be destroyed our soules shall be spared This therefore is a third marke Zeale to turne other sinners unto God as our selves are turned Fourthly and finally we may consider how we stand towards God by observing what love we bear unto the Saints of God our love towards such as are the heyrs of Heaven being that which may affoord vs sure hope of heaven Witnesse that of S. Iohn 1 Ioh. 3.14 We know that we are translated from death to life because wee love the brethren that is Gods children anew begotten of him as our selves to a lively hope For vvhy this love to them vvho are brethren it is that vvhich can onely prove true our love to God our father by the same Apostles rule elsvvhere delivered vvhich holdeth also 1 Ioh. ◠1 being inverted every one that loveth him which begat loveth him also which is begotten of him Now if vve love God it is surely because he loved us first 1 Ioh. 4.10 of whom if once we beleeved is as certaine vve shall be saved by his grace since his love is as in Ieremy hee speaketh Iere 31 ◠an everlasting love making him to love vvhom as his owne hee loveth Ioh. 1◠1 Psal 36.3 119.63 ever unto the end So is this also a marke of life vvith David to delight in and love the Saints CHAP. XI No disheartening to such from the worlds maligning or their old friends forsaking NOw by these forementioned markes not to reckon any moe shall any finde themselves to be in truth of the fold and flock though little of Iesu◠Christ howsoever it cannot be but that the world should hate them and the greater multitudes maligne and stomacke them Oh yet since Christ Iesus hath fore-told heereof and bidden us not to marvaile Ioh. 15.19 let not this hard usage of the world discourage thē rather let this instruction touching the few that shall be saved serve as for comfort so which was the last branch of this use to yeeld encouragement that hereat they be not dismaied if the rabble which before did seeme to fawne upon and follow them whiles they followed sin do now forsake and frowne or perhaps grow furious and mad against them What marvell for it is not enough to make them grow even mad and besides themselves to see as in that tale of the yong man and his old acquaintance which Saint Ambrose mentioneth an old friend shake hands quite Sed ego non sum ego Lib. 2. de poenit cap. 10. and bid farewell to al their fellowship Wherein saith S. Peter it seemeth to them strange 1 Pet. 4.4 that yee runne not with them into the same excesse of riot and therefore speake they evill of you but who shall be the worse for it but themselves For so he addeth Verse 5. Who shall give an account to him that is ready to iudge quicke and dead Wherefore farre bee this from discouraging thine heart that thine old friends and companions do forsake thee when thou settest thy selfe after that which is good For why it is because thou first hast left the world that thou maist winne one worth ten thousand worlds even Christ Iesus to be thy friend whom whilst thou followest as thy guid thou needest not to complaine for want of company though thou shouldest travell solitary and all alone towards heaven in an untroden path Howbeit if it be in good earnest thou wilt follow Christ thou shalt not walke alone in the way to life there be others many that have gone in that narrow path Heb. 12.1 and some though not the most yet by farre the best companions that will foote it with thee In a vvord if thou wilt be a Saint of God a godly Christian labouring to leade an holy and blamelesse life striving against sinne assuredly all the Saints of God will love and reckon of thee Psal 118.74 15.4 as in the Psalme it is noted to bee both their practise and their propertie rejoycing in their hearts to doe thee good yea they on earth vvil give thankes to God for thee Gal. 1.23.24 vvho shall come to heare of thy change though they never savv thee Besides vvhich ioy on earth conceive thou maist from those Parables in S. Luke Luke 15. vvhat joy also vvill be in heaven not onely amongst the Angels to see the lost sheepe found againe but vvith God thy father also ver 6. vvho hovvsoever thine elder brother may seeme to stomacke it hath both robe and ring vvith a kisse and the fatted calfe to receive and entertaine thee his sonne who wast dead but art alive againe ver 24.30 and being so once revived shalt live for ever So that novv vvhat remaineth to make up this feast of joy but that thou also rejoyce as did Zacheus to receive thy Saviour Luc. 19.6 yea that already thou hast received him into thine heart by faith and true repentance and vovved obedience vvherein thy purpose is to persevere vvith patience he giving thee strength to vvalk in the narrovv vvay vvho hath vouchsafed thee grace to enter in at that strait gate Whereat for vvant of striving whiles so many sticke vve may conceive the reason vvhy so fevv are to be saved plainly yeelded by our Saviour in this holy Exhortation farther therefore to bee opened Strive to enter in at the straite gate for many I say unto you will seeke to enter in and shall not be able CHAP. XII The second maine point in our Saviours answere chiefly intended and at the full expressed that 1. it is no easie matter to attaine salvation HItherto of that which is implied in our Saviours answer viz. his resolving the question touching the number now of that which is expressed and mainly intended concerning the maner of attaining salvation laid downe by way of counsell vvith a reason annexed drawn from the danger of such as shall neglect it The meaning whereof will be most evident and plaine if we shall but remember how else-where Heaven is set forth for our conceiving as a Kingdome Or as in Saint Iohn Mat. 25.34 Reue. 21.2 a glorious City inro vvhich to enter
the former of â—hese two generall reasons most true it is that the passage unto Heaven is but one one gate to enter in at and one vvay to vvalke on in being entred on either side vvhereof is the broad vvay unto death that step but out of the strait path of Salvation and on whether hand soever the turning be it is into the way which hath in it many by-pathes of destruction For vvhy as there is but one vvay only to be borne but many to die and one way for Archers only to hit the white but many vvaies for them to misse the marke by shooting under or over oâ— vvide on either hand even so are there many vvaies vvherein people may goe to hell As some doe in the high way of blockish ignoâ—ance and others through â—he puddle of svvinish â—runkennesse some in the â—ire of uncleanesse and oâ—ers upon the ridge of â—ride and haughtinesse or 〈◊〉 the crooked winding â—ack of covetousnesse or â—se in the path perhaps â—at bendeth as much â—ite the other way of proâ—igall luxuriousnes Some â—hiles like Gallio they care â—or no Religion and others â—hiles they are too hot in â—eale as Paul once was Act. 18.15 Act. 22.4 by â—is owne confession after a â—alse Religion When as â—o to bring to heaven onely â—e gate and path vvhich â—herefore so few doe passe â—hrough by the truth of faith and soundnesse of râ—pentance and sincere endeavour of holy obedience togâ—ther vvith constant aâ— cheerefull patience vvherâ— in such as will have peaâ—â— on them as the Israel of Goâ— must enter and being eâ—tred must walke as the Apostle wisheth them Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as were by a line or rule vvitâ—out declining But to passe briefly froâ— this to the second reasoâ— since the consideratiâ— thereof wil make both thâ— former reason and tâ— whole conclusion yet moâ— cleare as this gate waâ— is onely one so shall vvâ— finde that it is or at leaâ— seemeth to most to be nâ— for any fault in it but oneâ— through the sinfull folly of â—esh and blood both strait â—nd narrow and that in â—oure respects viz. first in â—egard of the finding and â—econdly of the entring and â—hirdly of the proceeding â—nd fourthly of the perseveâ—ing therein unto the end CHAP. XVI The two first respects viz. in regard of the finding and in regard of the entring TO open these in order for the first most true it 〈◊〉 that the gate and way to â—eaven which is but one â—ath ever in all ages beene â—ery hard to finde because unknowne and hidden 〈◊〉 flesh and blood Howbeâ— this hath not been becauâ— it hath not by God in hâ— Word of truth been reveâ—led but indeede becauâ— flesh and blood is by â—ture blinde and cannot sâ— it For why you haâ— heard how plainely tâ— Scripture speaketh of evâ—rie of the foure paths aâ— porches before mentioneâ— As of the first which Faith Beleeve in the Lâ— Iesus Act. 16.31 and thou shalt be savâ— And of the second Repeâ—tance Act. 2.38 thus Amend your livâ— and be baptized and you shâ— receive remission Thirdâ— of Obedience This doe aâ— live Mar. 19.17 for blessed are they thâ— keepe his Commandemenâ— Rev. 22.14 Fourthly of the last also Heb. 10.36 Rom. 2.7 Yee have neede of patienee that yee may enioy the promise All which what are they in effect but as that voice for direction promised to them of Sion Isai 30.21 This is the way walke yee in it But which voice as there they onely come to heare who are truly humbled all â—aving their eares and â—earts naturally shut up â—nd hardned till by God â—hey be opened and enlarâ—ed and their eyes blinâ—ed til God take away the â—aile from off their hearts â—hat they can neither heare â—hat word nor see the way 〈◊〉 life thogh plainly poinâ—ed out and discovered â—or so doth the Apostle witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. ver 19 1 Cor. 15.45 1 Cor. 2.14 That the naturall man who hath in him only a living soule and not the quickning spirit doth not perceive the things of the spirit of God that is which are in the word by Gods spirit plainly revealed neither can hee know them saith Th'apostle being no more then naturall because they are spiritually discerned that is by the enlightning power oâ— the holy Ghost Without which supernaturall light it is not in the power of flesâ— and blood as our Saviouâ— told Peter to reveale unto us so much as the ground of truth touching the greaâ— gate and way to life Mat. 16.17 thaâ— Iesus is the Christ the sonne oâ— the living God From whence therefore it commeth that so many in their blindnesse go astray Some not knowing or not caring to know what Religion meaneth and others hanging loose and halting betweene two opinions that some embrace without farther consideration that profession which the times and state wherein they live may seeme to favour Ioh. 4.20.5 or else rather will be of no Religion because they see such variety of opinions that finally some onely to follow their forefathers as those Idolaters in Ieremy â—er 44.17 whose successours are our ignorant English Papists at this day much to be pittied cleave to a false Religion or perchance goe farther Act. 22.20 as S. Paul did once in a blinded zeale to persecute the truth of faith like those of whom our Saviour foretold in Iohn Ioh. 16.2 who killing of Christs servants thought they did God service All which and alas how many more are there even among Christians not to mention any other that all in blindnesse goe astray wandring as in the darkenesse in the waies of death not comming so much as once to find and know that they might thereat enter the gate of life to all whom therefore no marvel if the gate seeme strait because not knowne and therefore so hard to finde But adde hereto the second difficulty making it seeme strait to such as find it because being found it is as hard to enter Howbeit neither is this so much in the low building or straitnesse of the gate as in regard of the stature or rather stately looke of flesh and blood together with that luggage wherewith it is loaden by which it becommeth shall I say like 〈◊〉 Cammell not possibly able with his bunch to goe thorow a needles eye or rather like to an Elephant with a Castle on his back which cannot enter in though at the gate of a Palace In which respects untill there be a pulling downe and withall an unpacking and putting off of what may stop the passage and make it to stick in the entry it is not possible that flesh and blood should enter 1 Cor. 15.50 and come to inherit as in another sense Th'apostle speaketh the Kingdome of God For first for the former of these twaine the pulling downe of the looke how true shall that of our Saviour be ever found
Mat. 18.3 excep◠yee be converted and becom◠as little children that is humble lowly in heart yee shall not enter into the kingdome of God First the pride of heart must be abated and all presumptuous conceits of our owne sufficiency pulled downe yea vile and foolish must men become in their owne esteeme that as Th'apostle speaketh they may be wise 1 Cor. 3.18 humbled ere they can so much as enter this gate of life Luc. 18.12 Iob 40 34 Psal 73.22 Micah 7.9 as the Publican and Iob as the Prophet and the Church in Micah with sight of their owne unrighteousnesse and vilenesse of their former disobedience and great unworthinesse Which dijecting and humbling of the soule for as much as it goeth exceedingly against the haire of proud flesh and blood which hath naturally a stiffe necke and yron sinews Isa 48.4 that wil neither bend nor bow Act. 8.51 nor willingly stoope to be beholding for ought to God untill God even beat it downe and breake the heart by his powerfull grace what maruell if this gate seeme all too low as an ordinary doore is to a tall man that will not bow to enter under it And for the other particular secondly that there must be a putting by and shaking off also of whatsoever pelfe or baggage which otherwise with the bulke would stop up this passage Witnesse the Apostle who counselling hereto doth withall tell us what this loading is which must be laid aside For so Heb. 12. Verse 1. the sinne that hangeth so fast on that must be shaken off and in Ephes 4. the old man which is corrupt with the deceiveable lusts Verse 22. that must be cast off yea the earthly members fornication uncleanesse inordinate affection evill concupiscence and covetousnesse they must be mortified Colos 3.5 the covetous man must restore his ill gotten goods to the rightfull owners Luk. 16.8 as Zacheus did and the voluptuous man leave his pleasures and returne home to his father as the Prodigall Luk. 15.20 and so must the blasphemous swearer leave his hellish oathes and the malicious his revengefull thoughts and both goe and be reconciled to God and man by crying mercy ere they can have entrance Which whiles such and others like laden and stuffed with sinnes of all sorts refuse they sticke as in the doore and cannot enter not so much for the straitnesse of the gate as indeed through the corruption and impenitency of their wicked hearts 1 Ioh. 2.16 who being led with lust either of profit as are covetous ones or of pleasure as voluptuous ones or of credit and estimation as all ambitious ones will not with the serpent cast their skins nor willingly let goe from them their beloved sinnes Iob 20.12 13. that so they may get within the gate In those respects therefore wee see how the gate seemeth strait to such and hard to enter CHAP. XVII The two later respects viz. in regard of the proceeding on and of the persevering in AS the gate for the entrance seemeth difficult and strait to flesh and blood so thirdly doth the way seeme narrow and not so spacious to bee passed thorow when entrance hath beene made For why as in giving of the Law in Exodus wee reade Exo. 13.12 how God Almighty appointed Moses to set markes and bounds unto the people round about the mount Exod. 19.12 which they might not passe so hath it pleased him to bound and hemme in this path to life with many a pale on either side of both Law and Gospell over which who so would walke to life must not dare to leape nor give liberty to themselves to thinke or speake or doe as either they see others to doe or as perhaps themselves have done in former times for why the bounds are set which they must not passe as for instance nor dare to sweare or any way take in vaine Gods holy name Exo. 20. ◠nor by travell or idle sporting to prophane his holy Sabbath Verse 8. nor to be wrathfull and furious breaking forth upon every light occasion into bitter words Mat. 5.22 neither to adventure by uncleannesse or drunkennesse to defile themselves like brutish beasts Ephes 5.3 1 Cor. 6.9.10 1 Thes 4.6 nor for matters of the world to deale iniuriously in gathering wealth with a large conscience All which howsoever they be rife in the examples and practice of worldly men among whom they also had their conversation in times past Ephes 2. ◠yet must they be farre from such as will walke within the lists of this way of life Which as it is bounded by these and other the like precepts and prohibitions of the Law so likewise no lesse by the commandements of the Gospell requiring us for instance to goe out of our selves for righteousnesse that we may be found in Christ Phil. 3.9 2 Cor. 5.7 and to rest on Gods mercies apprehended by faith only Eph. 5.2 Ioh. 15.12 Mat. 16.24 and not by sense enjoyning us to love our brethren as Christ hath loved us and finally to deny our selves and with patience to take up our crosse All which and the like restraints howsoever they seeme irkesome I grant and grievous to flesh and blood insomuch that carnall men conceit hovv they should loose their liberty and be even put in prison if they should keepe within these bounds which maketh them to refuse to walke on in this way if not to wonder at their madnesse as they conceive vvhich yeeld so to be restrained yet is this also from their erroneous conceit foule mistake rather then frō any unpleasing straitnes of the way as the godly know best who once being brought to walk on in this path find it to be most pleasant and the very rejoycing of their soules Christs yoke to them strengthened by grace being as himselfe tearmed it an easie yoke and his commandements as in S. Iohn Mat. 11 30. 1 Ioh ◠3. not burdenous Nay vvheras carnall vvorldlings account Gods service to bee a very burden Mal. 1 13. as for instance to heare Gods word tvvice on the Sabbath or so much as to bee restrained from travelling Amos. 8.5 or from trifling on that holy day the godly on the other side knovv it to bee a drudgery indeed that vvorldlings endure as the vvanton and voluptuous person to be so enslaved to his sports and so the covetous and ambitious to his base esteeme gaine that the one vvill not spare to sit up from his sleepe night after night Exod. 32.6 to follovv his idle games and to satiate his lusts and the other that hee may compasse vvhat he coveteth Neh. 13.15 to drudge and droile not sticking basely to gaine the Sabbath day from the service of God and the rest due to his owne soule and body yea to lie sweare and live by usury and deceit Mar. 4.3 Verse 9. to make if need