his counsell to his followers to strive with vehement earnestnesse to enter in at the strait gate and to walke in the narrow way leading to life so have I apprehended as a second motive for encouragement to this worke the hope conceived hereby of profit if the Lord shall vouchsafe to affoord his blessing from above whiles in the opening and applying of our Saviours answer touching these two maine points of truth that the number to be saved is but small and the manner difficult we shall aptly meet with every kind of the forementioned humors 11 As first with the first sort of despisers by way of commination and confutation withall of their cursed blasphemies and reasonings against the Lord whiles to appale if it may be their obdurate spirits they be charged as guilty of murdering their owne soules and threatned as scorners alone to suffer to bee swept away with the besome of destruction and cast into the burning lake Gods iustice in reiecting them standing meane while cleare and their condemnation proved iust as wholly by themselves deserved who neuer so much as entertained the desire of grace or regarded the counsell of God in his word that they might bee saved 12 Farther with the other sort that neglect this great salvation whiles either they thinke it easie to be had hereafter or are loath for it to leave the world or think they have already interested themselves therein our dealing shall be found to be by instruction correction and faithfull counsell 13 For first our labour is by way of doctrine to instruct and confirme them in the truth here by our blessed Savior propounded both touching the nuÌ„ber of them that shall be saved that viz. howsoever they be many in themselves yet are they in comparison with them that perish but as S. Aug. or rather the Lord not I resolving this point maketh the similitude as the wheat cornes in comparison with the chaffe a tithing or a gleaning or a remnant few of many a little flocke as also touching the manner of attaining unto salvation that it is difficult and not so easie Since howsoever Christ Iesus the gate and way of life and so all the porches and paths comprisâ—d under him be in themselves faire and spatious yet â—o seeme they not neither indeâ—d are to the carnall sluggards who choose rather to wander in the many by wayes of death then to walk constantly and conscionably in this one onely way of life Strait indeed and narrow not in regard of it selfe but alasse because men are by nature either blinâ—â—â—d cannot find the gate or stiffenecked and stuffed with worldly pelfe that they brooke not to stoope or strip themselves that they may get in or delighting to rove they endure not to be bounded no not within the pales of the law of liberty or finally they feare if they should be forward to be encombred with the briers and bushes lying in the path In which respects by mans own corruption the gate and way of life is made strait to enter and narrow to walke in except with violence and earnest strife 14 And hence therefore is our iust correction in the second place inferred to discover their â—olly who conceiting it a small matter to enter into life or being loath to leave the world stay wandring without whiles racking Gods mercy without his leave they forslow the time deferring to set out upon their iourney untill the evening of their age thinking then fittest to begin an endeavour after life when their hoare haires call them to think on death When as alasse poore soules they wot not how sodainly ere they mistrust their state the pits mouth may be shut upon them neither consider how their conclusion must necessarily follow as the premisses were framed and their death answer the tenor of their life which whiles they neglect to reforme foolishly preferring earth to heaven and the winning of the world to the assuring of their pretious soules little comfort may they have in the frequent company that passe along with them as beasts in herds unto the shambles toward destruction 15 To recall whom and warne all to looke unto their wayes our counsell may bee found to be thirdly this same of our Saviour in the Text to all that long after life to strive with earnestnesse to enter in at the strait gate not to walke after the fashions of the world nor to awarrant themselves to doe what they see many doe No but rather to trie themselves whether they be entred within the gate and walking in the wayes of life that is in faith repentance obedience patience which in Christ lead to life Wherin whiles many only with a formality of outward profession miserably deceive themselves boasting of what they have not received or misled and drawne aside by the 〈◊〉 of the wicked fall from that stedfastnes which they once professed our care you shal finde to be both to put in caution against the false wayes seeming strait and withall to yeeld direction with advice how to find and enter the true wayes of life yea further how to examine and try our estate for both entrance and continuance in every of the forementioned that none be misled or fall away that belong to God So may our dealing be found to be with the severall sorts of such as are seduced 16 And accordingly also with the other sort of such as are in danger to faint and be disheartned in this course our dealing will be found fitting their condition by way of comfort and encouragement 17 First to the faithfull Minister not to faint though he be found fault with for delivering the truth neither to be discouraged if he be not able to winne all to embrace the truth but rather to reioyce in God for the gain of any though some few yea or if not any yet in the saving of his owne soule by approving of his faithfulnes unto the Lord with whom howsoever the successe be his iudgement shall be favourable and his reward assured 18 Secondly to the true beleevers who though but few yet if truely faithfull and of the little flocke need not to fear or be discouraged since for them a Kingdome is prepared wherto whiles by the renevving of their hearts and remembrance of their former evill wayes by their zeale to draw others with them unto God and hearty love unto the Saints and servants of God sure notes where they be sincere of a right faith in Christ they can finde themselves to walke how can they but reioyce with ioy unspeakeable and glorious in the riches unconceiveable of Gods free love unto them who hath severed them from the refuse of the world reserving them as vessels of mercy unto himselfe Wherfore to encourage them howsoever maligned by the world and by their separation from the world in danger to be made a prey our labour finally will be found to discover how these gates and wayes that seeme to the carnall man so strait
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
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 〈◊〉
no better worth then to be trod under thine unhallowed feet Heb. 10 â—9 iudgest thy selfe unworthy of everlasting life Act. 13 46. Finally howsoever mercy be never denied to any that seriously and heartily repenteth yet seeing God who sheweth mercy to every sinner that repenteth vouchsafeth not repentance to every one that sinneth what madnesse is it for men to presume not onely of mercy when they repent but also of repentance when they list or how can he say that ever he shal enter into life who by staying longer maketh his entrance every day harder or that onely with a Lord have mercy at the last breath he shall leape into the gate of life when hee hath all his daies and with all his might runne desperately in the waies of death what though one poore malefactor were received to mercy on the Crosse whose faith miraculously shone Luk 23.43 when together with the sunne of righteousnesse the whole Church was in the eclipse how unsafe a course were it for any wretched soule rather to presume upon this one example which God hath extraordinarily given lest any should despaire then to bee afraid considering there are no more recorded lest any man should presume Wherefore rather to avoid the wrath of God and rage of all his creatures which as his hosts serve him in his warre against his rebellious enemies and amongst the rest the fury of a guilty conscience which as Gods secretarie is ready to write thy Mene Tekel Dan. 5.25 and to put thee ever in mind that thy iudgement long agoe is past 2 Pet â— 3 and thy damnation sleepeth not but happily this night may surprise thee sleeping and the Devils Gods Executioners seize upon thy foolish soul as was threatned to the rich Epicure in the parable when hee prophesied to himselfe of long life and Luc. 12.20 good fare How much better will it be taking these things to heart to listen to the admonition or counsell of striving to enter which being mainely intended by our Saviour commeth now to be urged as the third use of the doctrine proposed CHAP. XXIV A counsell to enter with the reason why so many doe not viz. because they seeke not or because they strive not TO enforce upon us this counsell of our Savior let us here take in and consider his reason in the latter part of the Text drawn from the danger of exclusion to so many as doe not strive to enter for Many I say to you so doth hee avouch it on his word that we may give the more credit thereunto shall seeke or enquire to enter in viz. into heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who for want of earnest striving shall not be able So would all gladly go to heaven if wishing or willing vvould bring them thither but to take paines for it they are loth and therefore wish in vain like Solomons sluggard Prov. 13.4 who lusteth but his soule hath nought because he refuseth to put his hands to worke so fareth it vvith the spirituall sluggard who is ready to vvish vvith Balaam to dye the death of the righteous Num. 23.10 but doth no more then hee regard to live their life Yea how many are there that vvith Iames and Iohn vainely desire to sit on eyther hand of Christ Mar. 10.37 and to vveare the crowne vvho yet are loth to pledge him in his cup or to take up his crosse but oh that such as professe they have hope in Christ wold so endeavor to be holy as they affect eagerly to be happy for then surely they should be both holy and happy And did they so strive for grace as they vvish for glory then should grace end in them vvith glory and as here they live the lives so should they after possesse the joyes of Saints in heaven But for this cause doe men come short of that happinesse they vvould attaine unto because either at all they seeke not or certainly they strive not to enter in as here our Saviour counselleth at the strait gate For if vvee marke vvell the humours of the world first yee shall see that some seeke not at all to enter but running a most licentious and ungodly race as if they had made a covenant with death Isa 28.15 and with hell were at agreement or rather as if they cared not for either Heaven or hell God or divell yet are ready in an hellish bravery to belch out that damned poison drawn by the Atheistical Spider from the most fragrant flower of Gods eternall Predestination whereout the Christian Bee doth sucke her sweetest honey that live as they list and doe what they please yet if they be elected unto life the shall be saved when as on the contrary Rom. 9.19 if God have reiected them they cannot doe withall the fault is not in them if they be condemned Yes doubtlesse to answer thee who ever thou be that thus openest thy mouth blasphemously against heaven Psal 73.9 if thou be condemned Rom. 2.15 Tit. 3.11 thine owne conscience vvill one day tell thee that the fault vvas vvholly and altogether in thine owne selfe that being left to thy selfe hast most justly demerited by thine owne vvickednesse the judgement of eternall condemnation never entertaining so much as a desire of grace or love of the truth 2 Th. 2.10 that thou mightest be saved But mightest thou not as absurdly reason that because God hath determined how long every man shall live and numbred his daies therefore it is no matter Iob. 14.5 vvhether men eat or drinke to prolong life since till God hath appointed they cannot dy or should not hee be accounted a murtherer of himselfe vvho so reasoning vvould abstaine therefore from food seeing God who hath appointed the time hath appointed no lesse the meanes of preserving life and shalt not thou deserve to be held a murtherer of thine owne soule and body in a worse maner who thus reasoning from Gods determination in his most secret counsell touching thine eternall eâ—ate shalt therefore negâ—ect all care of the holy â—eanes which God in this â—evealed will of his which â—nly belongeth to thee to look â—fter hath prescribed to â—ll who would attaine to â—hat blessednesse Deu. 29.29 whereto hee hath fore-appointed them as if thou vvouldest have heaven drop into thy mouth vvithout thy seeking of it But to leave such miscreants not worthy farther mentioning who desperately professe themselves not once to seeke entrance into heaven in the second place how many are there even of professed seekers who yet alas for want of striving shall not be able to enter witnesse for proofe hereof besides the Text in hand three other pregnant testimonies from the same our Saviours mouth The first Math. 7.21 Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but hee that doth the will of my Father which is in heaven Yea saith he many shall say unto
salvation And if any shall hereupon call in question how these contrary sayings may stand together that so many shall be saved and yet but few let us heare Saint Augustine sweetly me thinkes Sermon â— 32. de verbis Domini Multi certâ— pauciâ— pauci multi Multi societate Angâ—lorum sed pauci comparatione multorum perdâ—toruâ— reconciling the difference clearing this doubt They are many surely saith hee and yet but few and few and yet many that shall bee saved How can this be conceived thus briefely they are many gathered together in company of Angells and yet but few in comparison with the many wicked of all sorts that perish Will you have his similitude very fitting to make this to be conceived as the wheate cornes in the threshing floore are scarcely conspicuous for the chaffe which covereth them that one may see the floore yet not see the corne except heere and there happly a graine where yet when once the corne is winnowed and the chaffe removed there will be found a great heape of corne to fill full the Graynar euen so is it saith he with the elect that shall be saved heere whiles they lie in this world as in the barne-floore mingled with the wicked they are so covered that they can scarcely be discerned except heere and there happly one or two Aream video grana quaero some few of many and yet when the winnowing day shall come that the wicked as the Psalmist saith Psal 1.4 shall as the chaffe be scatterred with the wind yea Mat. 3 1â— Tanta massa de hâ—â— Ecclesiae â—rea 〈◊〉 implâ—aâ—horreum â—â—eli as the Baptist threatned consumed with the fire the floore being purged lo then so great an heape out of the barne floore of the Church that it shall fill full the Graynar of Heaven And even so is it as that good Father hath well resolved it If wee consider the Church of God and number of Gods elect who have already entred heaven since the worlds first foundation or shall hereafter untill the last day of the dissolution wee may well say that they are many yea very many thousands hundred thousands millions the election of Israel Rom. 11 2â— the glory and fulnesse of the Gentiles And yet for all this the Doctrine of our Saviour at first delivered and resolution of the question still remaineth firme as heaven that a few only shall be saved How can they bee counted few that are in themselves so many Surely as St Augustin by comparison For so as an hundred pounds were in a poore mans purse a great summe of mony which yet is but small and as a matter of nothing to the Prince that hath millions in his coffers even so though the elect are in themselves a great company hardly by man to be numbered yet are they but a small number compared unto the innumerable multitudes that perish surely but an handful or as our Sa viour calleth them a little Flocke or at most Luk 12.32 all of them both Iewes and Gentiles in respect of the other company but as the Army of Israel sometimes in compare with that of Aram like two little flockes of Kids whiles the Aramites filled the Country 1 King 20.27 CHAP. V. The truth confirmed by testimony of the Prophets Gods proceedings and our Saviours parable A Farther proofe of the truth already cleared will easily offer it selfe if we giue eare to the complaint and credit to the report of the more ancient Prophets froÌ„ whom also we may learn how the Lords proportion hath ever bin the least 1. Testimony of Prophets Isa 6.13 As a Tenth or a Tithing scarce one for nine so Isaiah Nay wel if it were always so but scarce one of an hundred sometimes hardly two of a thousand Ier. 3.14 as in Ieremies time one of a City and two of a Tribe So againe in Isaiah Isai 17.6 as the shaking of an Olive tree two or three berries left in the top of the upmost boughes and foure or five in the highest branches Micah 7.1 So in in Micah as the summer gatherings and as the grapes after the vintage no cluster being left to eate Finally to make up a full consent of Prophets in this complaint so also in Amos as the Shepheard taketh out of the mouth of the Lyon Amos 3.12 two legs or a piece of an eare so shall the children of Israel be taken here and there one violently rescued out of that common and general Apostasie And howsoever it be true that wee have nothing precisely to determine touching the proportion yet may we to this purpose marke that in Isaiah as Rom. 9.27 it is applyed directly to the point Though the number of the children of Israel were as the sand of the sea Isai 10 12. yet shall but a remnant be saved And if this be the proportion among the children of Israel the visible Church wherein are onely the ordinary meanes of salvation to be found alas what may be thought touching others scattered thorowout the world innumerable which have beene in all ages and still are without the bounds or compasse of the Church that if as Christ Iesus the father of the Prophets yea the truth and life it selfe hath witnessed and that oftner then once many are called Mat 20.16 22.14 but few chosen but few of those many that are called then may wee be bold to avouch for truth though delivered in the Apocryphall 2 Eldr 8. that There be many created and few that shall be saved The most high having made as there it is answered this world for many but the world to come for few To illustrate which farther very fitting is the similitude which there is added As when thou askest the earth Verse 2. it will say to thee that it giveth much earthly matter to make pots but little dust that gold commeth of Like our Mendip mines a great deale of lead but a little siluer and that not without much cost and paines refined from the baser mettall So is it saith he with the worke of this world Indeed most true a great deale of base mettall ther is and ever hath beene in the world for a little that is of price and yet let not us either marvell or murmure at it since wee know how a few little wedges of gold are more worth then an hundred times their weight in sowes of lead and surely so is one Saint or Son of God that shall be saved more worth in Gods account and value then a world of sinners that in their wickednesse justly perish and are damned that no marvaile if these unions be found single by one and one and lie not as common peoble stones in every street 2. Gods proceedings Farther that we may not marvell that God should suffer so many in their sins to perish reseruing onely but a remnant for himselfe let us remember how it
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
is all one as to be saved For hereupon may vve streight conceive hovv this reply vvas by our Saviour in most admirable vvisedome fitted as for correction to him that moved the question touching the number vvhether fevv should be saved so for instruction vvithall unto us all about the manner novv vve might come to be of that number As if in more words he had answered him right as to Saint Peter Ioh 21.22 in the case also before mentioned not much unlike to this What is that to thee or indeede to any present whether few or many shall be saved whose care should be rather and would be even of you all were you truely wise to seeke to finde your selves among the number that shall bee saved In which weightiest busines that you may not deceive your selves as many do very foully whiles they imagine it a matter of no great labour but obvious and very easie to attaine salvation Let my counsell be acceptable unto you which if you entertaine will assuredly proove most profitable Strive ye I say not that you should onely wish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or barely enquire after and seeke but strive as those that proue masteries or who thrust against a dore with an earnest violence to enter in I meane where onely is salvation to be found into the holy City the new Ierusalem Heavens Kingdome To gaine entrance wherinto that ye may not marvaile why I should counsell you to use such violence I adde for your direction which may withal yeeld the reason of the necessitie of that my counsell that it must be if at all at the strait gate Which because it is but one and that a strait and narrow one letting into life your selves may conceive good reason of mine advice for setting the shoulder in good earnest therunto and striving with eager earnestnesse to get thorough To stirre you up the more wherto this let me bee bold to tell you and take it you may upon my word for I say unto you who speake not to deceive you that Many shall seek to enter in if only that would serve who yet because they doe nor strive as I do counsell you shall not be able From which counsell of our Saviour thus plainely unwrapped to reserve the reason brought to presse it onely in the application to be urged the generall note of instruction wherewith we will content our selves as by our Saviour mainly aimed at is this most worthy by us to bee remembred that namely It is no easie matter but difficult and of great labour to enter into life eternall For thereto this our Saviours counsell tendeth in love unto our soules to advise us to strive as Wrestler from whose violence as before was noted the 1 Cor 9.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is borrovved vvith an eager earnestnesse that vve may enter in The necessity of vvhich contention required is implied in the direction given touching the condition of the entrance or gate assigned because vvhich is the maine reason for confirmation of the doctrine thence collected and vvhich in Math. 7.14 is by the same mouth of our blessed Sauiour expressed more fully the gate is strait for entrance and the way for the vvalking vvhen once vve be entred narrow that leadeth unto life and therefore but few that finde it And yet fevver that passe through it becauâ—e they strive not CHAP. XIII The ground of that difficultie with the resolving of a doubt how Christ being the gate and way can be said to bee straite NOw for farther direction if it bee demanded what this strait gate is through which alone we may hope by striving to enter heaven let us consider how in Matthew where by our Saviour it is also tearmed a way Mat 7.4 It is noted forth unto us that we may come to know it as by the property that it is a strait gate a narrow way leading to life so also by the adiunct of company therein travailing but few that finde it Which farther we may marke Verse 13. how it is set forth there and illustrated by the opposite in like manner also described first by the condition for It is the wide gate and broad way leading to destruction and then by the company viz. whole multitudes that goe in at it That who so have any eyes to see and discerne betweene strait and wide or broad and narrow betweene a greaâ— roade way and wide gate where through many passe in troupes and a little narrow wicket and winding foot path wherein but few doe walke may easily more then gesse which is the gate and way of life that bringeth to heaven No doubt the way to climbe up that hill toppe which the Psalmist mentioneth and calleth holy Psal 15.1 Isai 35.8 as therefore also must needs bee the way unto it wil appeare to be like that by which Ionathan and his Armour-bearer went up upon their hands and feete betweene two sharpe rocks â—â—am 14 1â— a way that few in comparison Ionathan and his Armour-bearer two of an armie are either so wise as to finde or so valorous and industrious as to venture up Touching whic◠〈◊〉 or gate a doubt here may be moved how it can bee verified to be strait and narrow since Christ Iesus hath borne witnes of himselfe that he is the dore Ioh. 10. he the way the truth and life ver 9. that is the onely way by truth leading unto life Verse 6. Ioh. 14. who cannot be said to be a strait gate or a narrow way now especially since by his comming and suffering in the flesh the partition wall is brokâ—â— downe Eph. 2.24 and an entrance made thorough him unto the Father even for us Gentiles also Verse 18. who were once farre off That from every quarter of the earth a path and passage is opened to heaven yea as Iohn saw in his vision Reu. 21.12 not one but twelve gates three on every side verse 25. of the holy City the new Ierusalem alwayes standing open to receive the glory and honour of the Gentiles brought thereto even the many mentioned in Matthew Mat. 8.11 to come from East and West and besides so many thousand sealed Iewes that innumerable multitude which Rev. 7. Iohn saw in their robes Verse 9. and with their palmes standing before the throne By all which what may seeme to be gathered but that whether we respect the condition of the way or Company the gate or goers in the path or passengers the gate and way to life is not strait and narrow nor yet onely one but rather that heaven hath many gates and they alwaies wide and open for all or sure for many to enter in Howbeit for all this or whatsoever more can bee urged what here and in Matthew our Saviour hath avouched that still must wee cleave unto as the very truth that certainely this gate and way leading to life is strait and narrow and
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