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
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
from Christ Rom. 9.3 or with Moses Exo 3â— 32 be blotted out of the book of life yet shall I desire with the same Apostle for his beloved Ephesians continually to bow my knees unto the Father of our Lord Iesus Christ Eph 3.14 15. c. of whom is named the whole family in heaven and in earth that hee may grant them according to the riches of his glory to bee strengthned by his spirit in the inner man that Christ may dwell in their hearts by faith 24 And even so recommending these my labours to Gods blessing who alone is all in all giving the encrease and them and all those whose Christian hearts shall in sinceritie of truth desire the knowledge of the Lord 1 Cor. 3.7 to life eternall unto God the word of his grace who is able to build farther Eph. 3.20 and to give them an inheritance among al them that are sanctified as being able to do exceeding abundantly above all that wee aske or think according to the power that worketh in us I take leave From Bristoll Ianuary 20. Yours in the Lord Iesus EDWARD CHETWIND The Contents THE Text resolved and the first generall part viz the question considered Pag. 1. A discovery of Atheisticall scoffers and envious questionists pag. 10. The second maine part our Saviours answer and first what is therein implyed that but few are to be sâ—ved 22 A doubt proposed cleared by Saint Augustine touching the many and yet few that shall be saved 27 This truth confirmed by testimony of the Prophets Gods proceedings and our Saviours parable 33 Contrary errours refuted with obiections answered 47 That men ought to endeavour to be of the lesser number and not to follow multitudes 63 Comfort of Gods faithfull Ministers in regard of their unsuccessefull labours 73 What thankfull reioycing they ought to haue in God that are freely chosen to be of that lesser number 85 Foure especiall notes for the triall of our right to that estate 95 No disheartening to such for the worlds maligning or their old friends forsaking 107 The second point in our Saviours answer chiefly intended and fully expressed that it is no easie matter to attaine salvation 114 The ground of that difficulty with the removing of a doubt how Christ being the gate the way can be said to be strait 121 Foure paths comprehended under Christ viz. that of faith repentance obedience and patience not strait in themselves but so to flesh and bloud 130 Two reasons of that straitnes viz. first because the way is but one and secondly because it is or seemeth strait to carnall reason and that in foure respects 136 The two first respects viz. in regard first of the finding and secondly of the entring 141 The two latter respects viz. in regard of the proceeding on and of the persevering in 153 How needfull it is for a Christian to try whether ever he entred or continueth in this way and that in the foure particular paths 164 Triall of Faith by foure rules viz. two for entrance and two for continuance 173 Triall of repentance by foure rules viz. two for entrance and two for continuance 185 Triall of obedience by foure rules viz two for entrance and two for continuance 195 Triall of patience by foure rules viz. two for entrance and two for continuance 205 The wofull condition of all in the broad way despising reproofe under a vaine hope of mercy 214 A councell to enter with the reason why so many do not viz. either because they seeke not or because they strive not 229 A caution against the seeming straite gate of Superstition enforcing a double care and diligent circumspection 243 A consolatary conclusion making good the happinesse of those that travell in the narrow path with removeall of exceptions 257 THE STRAIT GATE AND Narrow way to Life LVK. 13.23 24. Then said one unto him Lord are there few that shall be saved And he said unto them Strive to enter in at the strait gate for many I say unto you will seeke to enter in and shall not be able CHAP. I. The Text resolved and the first generall part viz. the Question considered IN these words is set downe the summe of a Conference which passed betwixt another man whose name wee finde not mentioned and our blessed Saviour concerning the great matter most worthy for us all to harken after of mans salvation Wherein the parts are plaine in number as the verses two th' one making way unto th' other and the latter inferred by occasion of the former namely a Question and an Answer The Question moved by that other man unto our Saviour touching the number of them that should be saved For Then said one unto him Lord are there few that shall be saved whereunto is adioyned our Saviors Answer directed not to him only that moved the Question but to the rest also then present for instruction touching the manner rather of attaining unto Salvation but which withall implyed in it the resolution of the Question moved about the number For Then said hee unto them Strive to enter in at the straite gate for many I say unto you will seeke to enter in and shall not be able And first for the Question to touch that onely by the way and so as to make plain the way to the Answer following the coherence of it with the verse precedent Verse 22. may perswade us to think that it was occasioned by our Saviours teaching as he went journying towards Ierusalem What but as else-where it is expressed The Gospell of the Kingdome Mat. 9 35. inviting all to repent and beleeve in him the Messiah promised that so they might bee saved Vpon hearing whereof we may well conceive this fellow to move this Question touching the number of them that shall be saved Lord are there few that shall be saved but how our Saviour reckoneth hereof wee may gather best by the indirectnesse of his Answer in appearance not unto the point but made rather to the question which should have been asked namely how men might come to be of that blessed number our Saviour shewing thereby as else-where by the like his dislike and disapproving of the Question moved Ioh. 6.26 But how farre his dislike was of it and consequently our censure to passe against it whether as a Question only needlesse and curious or farther yet carping and captious that is not left expressed and therefore certainely cannot be gathered by us who know not farther then is here revealed with what heart and to what purpose the fellow spake it Howbeit as all agree in this that it was at the best a curious and impertinent demand as of one who being exhorted to set towards heaven must know first what store of company went that way ere he would be drawn to undertake the journey so farther that it was worse then so namely out of a captious humour to carp and catch if possible at
Christ Iesus not as the Turks to Mahomet nor as the Iewes to a Messiah yet expected nor yet to eyther our owne merits or other meditation as Papists and Hypocriticall Justitiaries or finally to an imaginary Christ only to be inbred in us out of the pure Doctrine of H.N. as doe the Familists for what is this but to leave Christ Iesus the true gate of life and each by their false faith forsaking their owne mercie to looke after Vanities Ioh. 2.8 1 Sam 12 2â— and vaine helps that cannot profit To none of which doth the Word of truth direct the eye of our faith but onely to Christ Iesus the Virgines sonne lifted up as the Serpent in the wildernesse Ioh. 3 14. and made unto us of God wisdome and righteousnesse sanctification 1 Cor. 1.30 and redemption On whom alone who so doe not looke without confidence for salvation either in themselves or in any other creature well may they suspect by their wandring that the faith wherein they thinke they walke is not the way of life of which the Apostle speaketh As yee have received Christ Iesus the Lord Colos 2.6 so walke in him rooted and built in him and established in the faith But farther the worke of Love will give triall of our right walking in the faith Since faith if it once truely apprehend Gods love in Christ cannot but enflame the heart with love againe both to God and for Gods sake to men also and so as that of Abraham and Rahab will shew it selfe by the fruite to be that onely living Iam 2.21 Verse 25. Gal. 5.6 and availeable faith that worketh by love Thus therefore amongst so many who boast of faith may we prove our selves whether wee be in the faith as first by calling to minde our entrance thereinto surely not without an humbling of our soules and withall an hungring after Christ wrought in us by God so secondly observing how wee continue therein by the streight looking of our eye and the diligent labour of our love And this is the first point of examination the triall of our faith CHAP. XX. Triall of Repentance by foure rules viz. two for entrance and two for continuance AS for Repentance which floweth from faith and is evermore begunne for time together with faith that purifieth the heart Act. 15.9 since of those many who professe Repentance few therein rightly walke therefore herein also it shall be good for us to try our selves first whether wee have rightly entred thereinto which being a laborious worke and of great moment consisting in the change of both heart and life and pulling violently the whole man out of the fire Iude verse 23. is wrought at the first by God not without much adoe to the repentant party by enforcing him both to stoope low and even to strip himselfe To stoope as Ephraim who being instructed to see the untamed wantonnesse of his youth was brought as one ashamed and confounded to smite upon his thigh Ier 31 19. or as the Publican so pressed downe by the heauy burthen of his sinnes Luk. 18.13 that he durst not lift up his eyes to heaven but smote his brest To which â—ght and conscience of sin â—ill men be brought that â—heir faces be filled with â—hame and their hearts with sorrow and farther â—heir tongues enforced to â—asse sentence on themâ—elves not only in generall â—cknowledging theÌ„selves â—o be sinners which the â—ery hopelesse Hypocrites will not sticke to doe but in particular 1 Tim. 1.13 confessing â—heir wicked sins against â—hemselves unto the Lord â—hey come not so much as to looke in at this gate of â—ife no but on the contraâ—y whiles in the pride of their deluded hearts they conceit all to be well with them and that they have no need to change for better how farre stand they from this blessed state being rather as those in Zephany frozen in their dregges Zeph. 1.12 or as those Iewes against whose impenitency the Lord protesteth by the Prophet Ieremy saying they are not humbled unto this day Ier 44.10 But yet this stooping is not all for it is farther required of the Repentant sinner that hee also strip himselfe shaking off and casting from him those cloakes of shame and fardells of sinne that make the gate of grace too strait and narrow for him For want of which how many carnall wretches remaine stil in an unrepentant state sticking as it were and hanging in the very entry some by their purse that I may so expresse it of ill gotten goods and others as Absolon by his haire by their plumes of pride yea 2 Sam. 18.9 some as by their cheekes swolne bigge with oathes of blasphemy and lies and others as the drunkard beset around with his cups or as Zimri loth to part in very death from his uncleane Harlotry Num. 25.9 None of them all being willing to forsake their sinfull lusts that with the Prodigall they may turne home to God their father Luk. 15.20 by true repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which requiring as both the Hebrew and Greeke names significanâ—ly import a change both 〈◊〉 heart and life therefoâ— hereby must our triall be if wee be brought to loatâ— in heart and in practice 〈◊〉 life to leave those sins 〈◊〉 whatsoever kinde whereiâ— formerly we lived Psal 18 23. and iâ— to the snare whereof we easily and naturally fall 〈◊〉 our selves but cannot râ—turne till we be powerfully freed and forced back by supernaturall grace 2 Tim. 2.2 26. oâ— nature being like to thâ— spring-locke that shuttetâ— of it selfe but cannot opeâ— without a key But farther since in regard of inbred corruption cleaving still in this life to our soules and subjecting us to often falls it is not sufficient for us to enter in at this gate except wee also proceed to walke on in this penitentiary path renuing our repeÌ„tance daily both by a godly sorrow for what we doe amisse as also by a careful striving to do so no more therfore hereby al so must our triall be made first whether when at any time we doe amisse our conscience streight check and smite us for it as Davids heart did him fot cutting off the lap of his Lords garment 1 Sam. 24.6 and againe after he had sinned in numbring the people yea 1 Sam. 24.10 whether to bring our selves to godly sorrow we often search our soules by the righteous law of God to find out oâ—â— most secret sinnes as th' afflicted Church Lam. 3.40 stirreth uâ— her selfe to doe when Goâ— began for neglect hereof tâ— search her with his judgements yea farther turning our eyes to looke upon Jesus Christ whom wâ— have pierced with our sins that so wee may be moved to lament over him with godly sorrow Zac. 1â— 10 testifying thiâ— our sorrow by our humble and unfained confession before the Lord 2 Sam. 25.10 as Daviâ— did in that case
swearing deceitfully assuredly we shall receive a blessing from the Lord righteousnes that is Verse 5. the crowne and reward of our righteousnesse from that righteous Judge the God of our salvation For first in death vvee shall be sure of life to ascend where our glorious head is already crowned into the highest heavens there to dwell before the Throne and in presence of the lambe and to enjoy vvith God himselfe and all the holy Angells and triumphant Saints everlasting and most blisfull glory which seeing eye hath not seene nor eare heard 1 Cor. 2.9 nor the heart of man hath beene ever able to conceive Why should my pen goe about to describe and not rather leave all our soules who can entertaine hope thereof vvith joy unexpressible to stand astonished To speake therefore onely of our present state vvherein though we be the sonnes of God 1 Ioh. 3.2 yet it appeareth not what wee shall be whiles vvee are beneath in this vaile of teares and Tabernacles made of clay Iob 4.19 vvhose foundations are in the dust yet stand vve now in Gods courts dwell in his holy Tabernacle of which you heare what the Singer of Israel sang so sweetly Oh how amiable Psal 84. Verse 1. Verse 10. c. One day in thy courts is better then else-where a thousand yeeres yea a better choyce by far to be a doore keeper in the house of God then to dwell though with soveraign command in the tents of wickednesse Indeede let us weigh things vvell in the balances of the sanctuary and vve shall finde that there is no comparison between those dvvellings vvaies and vvalkings For to prevent exceptions briefly and give vvithall encouragement to every faithfull but fainting soule First for the company vvhat though vvalking in this narrovv path vve seeme to vvalke alone or vvith fevv companions Surely this may adde courage to us to goe on in assurance that vve are in the vvay to life vvhich if our Saviour be vvorthy credit but fevv doe finde For neither have in any age the best things pleased the greatest multitudes nor the best profession bin ever best reported of witnesse that speech of the Jewes at Rome touching the profession of Christians Act. 28.22 As concerning this sect we know that it is every where spoken against Notwithstanding neither shall we be in this journy all alone some in all ages having gone before us and some to the worlds end following after and many doubtlesse though not the most noâ— greatest Rufflers in the world even for the presenâ— footing it with us of all other the trustiest companions in the way Neither put case we were forced as Iacob to goe all alone Gen. 18. need wee to feare want of company since in this way lo as to him Christ Jesus and all the host of God the holy Angells Gen 32.1 are ready to meet with us Secondly for the way it selfe howsoever at first it may seeme difficult and displeasing to our flesh the duties of piety to weake beginners who are yet as old bottles not able to hold new wine Mat. 9.17 being not so delightfull but a burthen rather and the profession of the faith as to Nichodemus at first matter of feare Ioh. 3.2 till we are accustomed therunto have gotten strength as did the same Nichodemuâ— after to grow bold yet Ioh. 19 39. whâ— once vve have tasted 1 Pet. 2.3 Psal 34.8 arâ— growne well accquainteâ— with the grace of life wâ— shall finde vvith David Psal 11 9. nothing so sweete unto ouâ— soules as the service of thâ— Lord. Insomuch that wâ— shall see cause rather to pity then envy their wreâ—ched liberty that being noâ— servaÌ„ts unto righteousnes are Rom. 6.20.21 whiles they think theÌ„selves onely free the moâ— miserable slaves of sinneâ— And farther to prevenâ— the cavill which somâ— make an Apology for the sinnefull sloath in doinâ— naught or nothing becauâ— they can never do enough vvhat though when we haâ— done all that is commanded if we could Luc. 17.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which none can doe we must confesse we are unprofitable servants yet neither let this discourage us froÌ„ doing our best or making it with S. Paul our only aime to finish our course with ioy Act. 20.24 who have beene taught that what was impossible to the Law Rom. 8.3 Christ Iesus hath supplied for us and withal obtained that whoso beleeve in him shewing their faith by their sincere howsoever weake endeavour of obedience should bee in God the Fathers reckoning esteemed righteous and for his righteousnesse not their own obedience held worthy of life eternall And what though the children of God having their worldly state proportioned in Christ himselfe who in the dayes of his humiliation refused to be made a King doe for the most part want that outward pompe Ioh. 6.15 and lustre of the world thar so dazeleth the carnall eye Yet herein the Kings daughter excelleth al the children of this world Psal 45.13 that she is all glorious within perfectly faire in the eyes of her welbeloved Cant. 1.14 through his beauty which he hath put upon her Eze. 16.14 Cant. 1.4 and comely as the curtaines of Solomon in the sight of the unnaturall sonnes of her mother who are angry and envious against her Yea so doe the hidden beames of grace breake through the cloud of their afflicted and despised condition that not onely the cleare sight of the spirituall beholders doth discerne them as sparkes of heavenly beauty but even the envious eye of malignant worldlings cannot but looke upon them though as eye-sores nor their preiudicious heart but allow admire them making them that never regard to imitate the practise of their life at times to wish that they may bee partakers of the comfort of their death Num. 23 10 Finally where may the voice of lasting ioy and sound reioycing be heard but as the Psalmist speakes in the Tabernacles of the righteous Psa 118.15 For howsoever worldlings that never knew what true delight oâ— pleasure meaneth make a crackling of laughter like a fire of thornes under a pot Eccl. 7.8 thinking themselves to have at least th' advantage of mirth above Gods children who sit as Ioseph in afflictions unminded Amos 6.6 Iudg. 16.25 Ps 35 16.69 12. or as Sampson holy David derided of them in their merriments good fellowship yet herein also the righteous are more excellent then their neighbors Pro. 12.26 who though they walke in thorny waies and cannot but be pricked with many griefes and disquietments have yet Christ Iesus as the brazen Serpent to Num 21.9 looke upon whereby the sting of Death 1 Cor. 15.56 and strength of sin is so remooved from their hearts that grounded in faith renewed by repentance practised in obedience confirmed in patience they cannot but reioyce with ioy unspeakeable and glorious 1 Pet. 1.8 Neither is it for the Stranger to meddle with the Christians ioy Prov. 14.10 Sufficeth it him that as his portion in this life his corne and wine and oyle encreaseth Psal 17 14. Psal 4 7. the light of Gods loving countenance the promise of his continual assistance the comfort of his gracious spirit the hope of his glorious presence are hidden from the grosse and carnall eie partly by the malice and subtilty of the God of this world 2 Cor. 4.4 1 The. 2.16 but chiefly by the iust wrath of the God of heaven whâ— leaveth those despisers to behold Actâ— 13.41 and wonder at the hopefull endeavour and alacrity of his servants who weighing the precious worth of this counsell of our Saviour do strive by violence to enter into this gate of Heaven Psal 118.20 This is the gate of the Lord the righteous shall enter into it Isa 30.21 This is the way walke ye in it
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
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
and troublesome are yet in themselves and unto them that once are entred into them pleasant and of delight The other sort that walk in the broad way being indeed those that endure the most wretched slavery under hard masters worse farre then Pharaohs taske-masters sin and satan when as they though walking solitarily are the only blessed and happy brood of travailers whose leader is Christ Iesus whose guard the holy Angels whose footsteps are directed by Gods blessed Spirit of truth their glory though as of the Kings daughter inward yet surpassing being Christs beauty put upon them finally their reioycing in this life though by others unconceiveable and their end assured peace 19 These things according to the measure of my poore talent as I have endeavoured with perspicuous plainnes to set before the eyes of my Christian and indifferent Readers so for farther light of understanding and helpe of memory I have thought good to draw them summarily into a briefe table containing the method and disposition of the treatise following which hauing been first deliuered in diuers sermons since connected in one entire discourse without distinction is now for the Readers refreshing divided into chapters where in yet there is as the table referring to the severall chapters sheweth a coherence and continuation of the whole The curious question being onely touched for discovery of the Atheisme and curiosity of worldlings so as to make way to our Saviours gracious answer affording us the two maine notes of doctrine then which I know not any more needfull to be urged or which are more hardly digested by the carnal and irreligious heart which hath made me the more to labour to confirme and make them plaine The former touching the number of them that shall be saved that they are in comparison but few and the later touching the manner of attaining to salvation that it is to flesh and bloud no easie matter which therefone all had need to looke diligently after that would attaine to life Since this is certaine God cannot endure that man should seek to finde out or prescribe unto himselfe any other way to life or yet refuse to walke in that which his wisedome hath prescribed and sanctified in his word of truth and wherein the faithfull in all ages have passed unto glory 20 Now the fruit of these my labour◠as Christian charitie together with my speciall calling bindeth me unfainedly to wish to all Christian hearts who shall take paines to reade them so doe particular reasons of important respect perswade me in especiall manner to recommend them with most hearty wish of profite to those who are before by name mentioned viz. my beloved hearers of the City of Bristoll together with those who are now of my more speciall charge in the Lord not without an affectionate remembrance of and respect unto those that are my kindred and countrimen according to the flesh 21 As for the first of those who were eare witnesses of the deliverie of this truth my desire is God having beene pleased since that time to call me howsoever not altogether from them yet from the ordinary exercise of my ministerie among them to leave this tract as a standing remembrāce unto them Act. 20.31 2 Pet. 1.15 both of what they have been taught in this most necessary point also of my most unfained love to their soules heartily wishing and seriously warning them so to looke to themselves 2 Ioh. 8. that those good affections to the narrow vvay vvhich my selfe haue much reioyced heretofore to observe in them may not now decay or die within them God having stil continued and yet continuing amongst them so powerfull a ministery for the preserving and if themselves be not in fault improving of those his graces in them 22 Secondly for those whom God hath pleased in mercy I trust both unto them and my selfe to make my great and speciall charge as I cannot but reioyce with that good man Barnabas Act. 11.23 to see the grace of God by others labours before hopefully begunne in some of them so would I exhort all of them that with purpose of heart they would ioyne themselves and even cleave inseparably unto the Lord willing by inserting here this mention and remembrance of them to testifie mine affection and how as God can beare me record Phil. 1.8 I unfainedly long after them 2 Cor. 11.2 3 Ioh. 4. and am even iealous over them rejoycing in nothing more then to see any of them walking in the truth neither desiring any thing more then to be able in the last day to yeeld up for them mine accounts with joy Heb. 13.17 yea to have them as my joy and crown of rejoycing in the presence of our Lord Iesus Christ at his comming 1 Thes 2.19 which hovv may I hope sooner then by aiming to set before them in the whole course of my ministery what in this treatise is opened and pointed out unto them even the straite gate and narrow way of life wherein whiles they shall endeavour carefully to walke they shall with one labour become their Ministers glory and themselves also attaine to glory which God grant 23 Finally for the third sort of my deare kindred and countrimen since it hath pleased the Lord who appointeth to every one of his servants both his portion and his place of service to call and send me as he did Ionah unto Niniveh Iona 3.2 3 Act. 16.10 Luc. 4.16 or as Paul into Macedonia that I cannot as our Saviours manner was stand up in the Synagogue of Nazareth to instruct them of mine owne Tribe and Familie Ver 23. in the wayes of God nor be as an home-borne Physitian to apply Gods balme for healing of the sores of the daughter of mine owne people yet God forbid that naturall affection towards mine owne bowels and native soile should be so farre extinguished as that I should not with the Prophet and holy people in the Psalme importune the Lord to arise and have mercy thereon Psal 102.13 and in the meane time delight in the stones and have pitty on the dust therof Verse 14. For whose peace and speciall prosperitie as for my brethren and kindred sake I am bound to pray Psal 122.8 mine harts desire being for them as Saint Pauls was for his nation of the Hebrewes Rom. 10.1 that they may have the meanes grace of life so doe I desire in this absence to send and recommend this as a present pledge and pawne of my respectfull love and due remembrance of them Who being of a disposition ingenious and not averse from the best things want nothing so much as remembrancers Isa 62.6 to make them see and shunne all reliques of superstition and with Gods blessing to make them ready as a people prepared for the Lord. Luc 1.17 For whom though I cannot say in that height of the Apostles superabundant zeale that I would bee separated
hee instanceth in Theatre plaies and other idle and ungodly spectacles then which scarcely any thing can be found more pleasing to the corrupt mindes of the carnall multitudes Let us never imagine that we are privileged to do ought because we see others so to doe For let us remember that in the Psalme The transgressors shall be destroyed together Psal 37.38 this is all that is gotten by having company in sinning so also to bee accompanied in perishing And therefore how farre safer for us to leave reckoning what others doe wisely betaking our selves to whatsoever God prescribeth us to doe And if at any time we beginne to muse as Peter Ioh. 21.21 touching Iohn what or how such or such will doe Let us thinke streight how the checke of our Saviour unto Peter is no lesse for us verse 22. For What is that to us when wee are directly enjoyned to follow Christ And hereupon what must be our resolution but that of Ioshua that whatsoever others make choice to doe Iosh 24.15 yet we and ours will serve the Lord so as hee requireth of them that will be saved Which since the fewer sort doe in good earnest even of those that say they are Christians amongst whom many like those Iewes in Smyrna only say so and are not having at most Reu. 2.9 as Sardis a name to live when they bee dead therefore let our care be Reu. 3.1 to live as the fewer doe that with the fewer we may enter into heaven And this is our next use of the doctrine before delivered for admonition CHAP. VIII Comfort to Gods faitfull Ministers in regard of their unsuccessefull labours THe last and largest application yet remaineth to shew namely how this doctrine touching the small number to be saved which may at first sight happly seeme full of feare and is indeede I grant a point of terrour to wicked worldlings who therefore of al other points can hardliest brooke it affordeth aboundant comfort and even the riches of consolation first to Gods faithfull Ministers and secondly to all true believers For first for us who are set apart for this speciall service this great worke of winning soules if happily at any time wee finde discouragement labouring all in vaine and as for nothing without successe Isai 49.4 that after much paines taken in sowing of the fairest seed there appeareth so little greene above ground giving hope of harvest iniquity and infidelity still overflowing for all our preaching and but a few who yeeld sincere obedience being wonne by the working power of the word to the truth of faith yet for all this so we bee found faithfull 1. cor 4.2 in our service we need not faint but consider how it hath so ever fared and no better with those that were the most faithfull preachers of righteousnesse in all ages As with Noah in whom S. Peter telleth us how Christ went and preached to the old world 1. Pet. 3.19 full sixe score yeares with how little profit and with Lot who in Sodome vexed his righteous soule 2. Pet. 2.8 to winne the rest to goodnesse without successe As with Isaiah Isai 49.4 53.1 whose complaints in this behalfe are upon record Yea with our Saviour who by all his painfull travell got but as himself doth tearm them a little flocke Luc. 12.32 and they not Scribes and Pharises not Herod Pilat or such great ones but of the meaner sort for doe any of the Rulers beleeve in him Ioh. 7 48. Ioh. 19.38 39. surely except one Nicodemus or one rich Ioseph who yet are sore afraid a great while to confesse him hardly any A reason of which hard successe for comfort to us if happily we find the like or worse in this last and worst age of the world is yeelded in the doctrine before delivered because namely there are but a few of many the lesser number that shall be saved that we need not to let fall our courage if we see not wished for successe alwaies in the most or many No but rather how may this consideration serve to cheere up our spirits and make us to account it as well we may a speciall gift out of the undeserved riches of Gods grace shall God vouchsafe to deale so graciously with us who are at best but servants receiving nothing but what is given us Ioh 3.27 as to make his word put in our mouthes to become powerfull by his Spirit for any of his childrens good that any though but some few of many some one of twentie or two of an hundred or ten of a thousand sincerely embrace our Ministery and come to beleeve our report beeing brought to yeeld obedience unto Christ as heirs of life For surely if so God please to honour us howsoever his alone and onely must bee the glory who is alone the father of the spirits Heb. 12.9 able onely to give grace by whatsoever instrument yet may this comfort and encourage us to goe forward without fainting in this so weightie businesse like the painefull Husbandman in the Morning Eccl. 11.6 as Salomon counselleth in another case sowing the seede and at Evening not letting our hand to rest as not knowing which shall prosper by Gods blessing which onely can give the increase Being instant as Saint Paul so straitly chargeth Timothy 1. Cor. 3.7 2. Tim. 4.2 in season and out of season as himselfe professeth Acts 20. how he had laboured in Asia publikely Vers 20. and more privately with all of all sorts to win them unto Christ And then as it is recorded Act 17 to have befallen the same Apostle at Athens when he preached to them of the Resurrection Veâ—se 32. that some mocked and others marvailed howbeit as ver 34. certaine clave unto him and beleeved amongst whom was also Denys the Iudge of Areopagus or Mars-street and a woman named Damaris and others with them so may we hope to find that howsoever at our preaching some shall mocke and others marvaile or at the most applaud and say Well done c. and there an end yet some by Gods mercy will cling and cleave beleeving and being vvon to Christ a Damaris perhaps at one Sermon and Iudge Denys at another that howsoever not all nor yet the maior part be gathered yet sooner or later the elect shall so many at one time or another as it was said of the Gentiles at Antiochia Act. 1â— 48 as are ordained to eternal life Yea for howsoever as those vvho flocked to see vvonders Act. 2. they be ready in the beginning of the sermon to scoffe mock Ver. 13. or at least in their heart to contemne the Preacher but yet what know we but they may be caught upon the hooke if God shal bring them once to nibble at the bait as even those were many so pricked at the very heart by Peters powerful preaching that their cry was as you know there ver 37.
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 〈◊〉
of numbring the people finally joyning ever with this confession feruent sute for pardon as in another case we finde the same Prophet like a condemned prisoner supplicating with strong cries unto his Judge Ps 51. And secondly in respect of the time to come let us farther try our estate by considering how we upon such sorrow are brought to a more earnest strife against sinne as well by shunning heedfully and flying speedily as honest Ioseph did the lewd allurements and provocations unto sinne Gen. 39.11 especially learning wisedome of the burnt childe to dread that fire wherewith we have been already scorched as also 2 Cor. 7.11 with holy David by earnest prayer for strength of grace to have our hearts first purged and renewed and after enlarged to runne the waies of Psal 51.10 Psa 119.32 Gods commaundements and finally with the same Prophet hiding Gods promimises in our hearts that wee may be kept thereby hereafter Psa 119.11 from sinning against the Lord Lo thus also may wee make tryall of our repentance whether it be a gate and way of life As first by calling to mind our entrance not without stooping low and stripping of our selves so secondly by considering how wee walke both sorrowing for what we doe amisse and striving still with an increase of godly care to sinne no more CHAP XXI Triall of obedience by foure rules viz. two for entrance and two for continuance TO proceed now unto obedience a sure gate if it be sincere and a certaine way to life since many professe obedience to the Lord who yet like to sorry servants be not oftentimes such as they should be for their Masters credit or perhaps doe but serve themselves in the best service which they seeme to goe about Therefore herein also is our tryall needefull if wee would with comfort expect the reward of good servants which is to enter into our Masters ioy Mat. 25.21 First by considering how we have entred within this gate and suffered our eare to be nayled to the Lords dore Exo. 21.6 And whether our entrance have been right we may finde by these two markes namely first if we have taken direction from God touching this gate and secondly if we have entred thereat with right aime and resolution to please the Lord. For first if the gate wherinto we be entred be right it is that which God hath set up and prescribed to us in his Word Concerning which is that Deut. 6.25 This shall be our righteousnesse before the Lord our God if we take heed to keepe all these commandements as hee hath commanded us All and as hee hath commanded lo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the bounds of our obedience set by God and as it were the posts of this gate with David Psal 119.6 to have respect not to some but all Gods commandements alwaies remembring that of S. Iames Iam. 2.11 hovv hee that commanded one of them commanded all and that for the maner as he hath commanded either in the Law or in the Gospell Which who so hath not resolved to make the rule of his whole life in willing obedience submitting himselfe in all things to Gods holy will he may feare that hee hath not entred in at this gate As may hee no lesse to touch also the second point of this triall who hath not hereto yeelded without by-respects in a right aime and sincere intent to be pleasing to the Lord. For that is the very end of our redemption as Zachary teacheth in his song that being delivered from all our spirituall enemies Luk. 1.74 75. we should serve him without feare all the daies of our life in righteousnesse and true holinesse Wherefore herein let our triall be that vvee may have comfort in our obedience whether of our entrance into th Lords service vve be able to say as Saint Paul with thankes to God of the beleeving Romans Rom. 6.17 that once we were the servants of sinne but now wee have obeied from the heart unto the forme or print of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which we were delivered up as also touching our resolution and aime herein as the same Apostle of his owne faithfull labors in the great worke of the Lord that the loue of Christ constraineth us because we thus iudge 2 Cor. 5.14 15. that if one be deade for all then were all dead and hee dyed for all that they which live shoud not henceforth live unto themselves but unto him who dyed for them and rose againe But farther secondly for our walking in this path wherin our obedience may chiefely be discerned let us make our tryall by considering in all our courses first hovv wee keepe still in that right vvay secondly how wee goe on forward in the same For first howsoever I grant through vveaknesse in our footing vvee may stumble and slip aside sometimes out of this narrow path and yet by returning eftsoones into the other path of true repentance may thereout recover our selves and regaine our way yet if we will be so bold and wilfull as wittingly and willingly to let our mouthes sweare vainely or so it be for our advantage to lie and speake falsely our hands to deale deceitfully or our feet any way to expatiate breake beyond those bounds and lists vvhich God hath set for our obedience it cannot be imagined but that as vve lose our vvay so vve shall also vvithall lose our comfort At the consideration vvhereof hovv may many tremble who having for a vvhile made forward shew of entrance into the obedience and service of the Lord may finde themselves relapsed and like vvater once made hot growne the colder for their first heat in so much that they are now so farre from walking themselves precisely as S. Paul requireth that Ismael-like Eph 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21.9 2 Sam. 6.20 or as Michal they are ready sooner then any other presently to mocke at any heire of promise that they see walking in holinesse and signifying the joy of his heart in the service of the Lord. From which fearefull fall to preserve all them who vvalke vvith a true heart though weakly in this path vvee have the Apostles cohortation for our encouragement and direction Heb. 12.13 To lift up our weake knees and to make straight steps unto our feete lest that which is halting be turned out of the way such must our care be to keepe our feet from straying and no lesse to passe unto the second note without staying to go forward For vvhy this is that which in Saint Peter 2 Pet. 3.18 is required that we should grow in grace vvalking as the Israelites towards Zion from strength to strength Psal 84.7 forgetting that which is behinde and endeavouring our selves uâ—to that which is before 〈◊〉 3. â—â— and following hard towards the mark that our vvay may be approved to be that vvay of the righteous vvhich Solomon
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