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
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
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
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
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
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
not note also another sort not so impious but of a more indifferent temper who yet through idle curiosity are dangerously transported from embracing the meanes and way of salvation prescribed to make question how many or what others shall be saved Yes verily but who herein shew themselves to be what Saint Peter would not have Christians to be 1 Pet. 4.15 busie bodies or as the word originally importeth as Bishops in anothers Diocesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As yet once the same Saint Peter may seeme to have beene when our Savior saying to him Follow me Ioh. 21.19 He replyed streight vpon the sight of Iohn Verse 21. with Lord what shall this man doe Right like to whom in humour may the most part of men be found more curious in enquiring what they need not whether or how many others shall be saved then faithfully carefull to doe what God requireth that themselves may attain salvation Nay heerein how many are there that agree in humour with that Phrisian Prince who when by the French men under the government of Charles Martell Gual hom 140. in Luc. Nauel vol. 2. Generat 24. about the yeere of Christ 730. the Phrisians were compelled to imbrace the Christian faith comming to be baptized and having one foot in the water is recorded to have turned about to the Bishop desiring first to be resolved whether more already departed were in hell or more in heaven but receiving answer that the greater number were in hel whither all must that would not be baptized become Christians refused thereupon to receive the sacrament pulling his foote out of the water and professing that he would follow where the most were gone before This you will perhaps say was the desperate humour of an Infidell that knew not God Howbeit would God he had not left behinde him euen amongst Christians many his fellowes all too kinde hearted good fellows in this behalf who though in words they will not for shame professe so much yet prove by their licentious life and wicked deeds that they had rather with the multitude though wandring along to hell then with the lesser but far wiser company goe streight to heaven curiously inquiring as heere this companion touching the number of them that shall bee saved how great or small it is wishing in heart hoping it will be great that so they might also shuffle in amongst the multitude but not caring truly to learne or when they are directed obediently to follow and walke in that path which will though it be narrow lead them unto life CHAP. III. The second maine part our Saviours Answer And first what is therein implyed that but few are to be saved THe bad Humours of the world mentioned and in part met withall being hereafter farther to be censured we may pass from the consideration of the Question proceed to the Answer which our blessed Saviour his Fathers wisedome hath wisely and to better purpose framed for direction and stirring up of so many as seriously desire to enter into life Strive to enter in at the strait gate for many I say to you will seeke to enter in and shall not be able Wherein we have two things to observe in generall First what is implied viz. the resolution of the question moved touching the number of them that shall be saved Secondly what is expressed viz. an Exhortation or counsell together with a reason to enforce it touching the manner of attaining unto salvation And first for the implyed Resolution of the question wee may conceive our Saviour dealing here with this questioning companion right as Solomon directeth a wise-man to deale with a foole whiles he answereth him not according to his foolishnesse that is not directly to his question as hee expected lest so hee might seeme to approve it as a question pertinent and embolden him to further reply and yet according to his foollishnesse he answereth him that is howsoever indirectly yet fully to the point that hee might not grow wise as such Cock-braines quickly will if they be let alone unanswered in his own cōceit For why whiles here he giveth warning both to him and all the rest to strive and struggle Pro. 26.4.5 1 Cor 9.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and even sweat wrestle as those doe that try masteries for from such violence is the word heere borrowed to enter in viz. into Heaven by the strait and narrow gate as the onely dore to life telling them the more to stir them up to care that Many will seeke to enter if wishing and willing would serue who yet for want of earnest violence shall be shut out how doth he not onely imply an answer to the question moved that indeede but a few in comparison with the multitude shall be saved but also to prevent all farther cavilling yeeld withall a reason from the straitnesse of the gate wherat therefore so many sticke why it is that so few come to be saved From which resolution of the point that which it hath pleased our Saviour to reveale we may be bold for our instruction to take notice of touching the counsel of Gods wil in this particucular namely that They are but few the lesser number of man-kinde that shall enter into heaven and be saved For what in this answer Christ implyeth wee may see how else-where he more fully openeth making as it were a comment upon this Text in Math. 7.13.14 Enter in at the strait gate For it is the wide gate and broad way that leadeth to destruction and many there be which go in thereat Because the gate is strait and the way narrow that leadeth unto life and few there be that finde it So plainly and fully speaketh our blessed Saviour for resolution of the point that we need not now wee once have heard his voyce any farther witnesses CHAP. IIII. A doubt proposed cleared by St. Augustine touching the many and yet few that shall be saved TO the end that none may be dismayed at the former doctrine Ioh ◠6◠as an hard saying and aske as the Disciples Who then shall be saued Mar. 10 2◠Let us againe heare the same our Saviour speaking yet of many not a few that shal be saved Mat. 8.11 I tell you that many shall come from the East West he meaneth those of whom Isaiah before had prophesied Isa 49 12. 60.8 even us sinners of the Gentiles and shal sit downe with Abraham Isaac and Iacob as at a banquet in the Kingdome of God And if we would yet farther understand how many consider how Reuel 7.9 besides the hundred forty foure thousand sealed out of the tribes of Israel Iohn saw a great multitude which no man could number of all Nations and Kindreds and people toungs standing before the Throne before the Lamb clothed with long white robes and Palms in their hands as ensigns of victory ascribing to God the glory of their
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
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
of terror and commination unto such who if they will deale unpartially with their own soules cannot but find themselves wanderers in the broad way hereto opposite and therefore in the estare and expectation of unavoideable destruction unlesse being warned of the danger of Gods displeasure they resolve to endure the difficultie of this strait gate and way that they may enjoy his favour For howsoever such many times as Moses warneth promise to themselves peace Deut. 29.19 their owne hearts like Ahabs flatteâ—ing Chaplains being ready to sooth them in their madnesse 1 King 22.12 and to bid them not to feare but goe on and prosper yet if Balaam though a corrupt Prophet durst not take upon him to curse where the Lord had not cursed Num. 23.8 how may any servant of Christ that hath obtained mercy of the Lord to bee faithfull presume to pronounce a blessing where the Lord hath not blessed but rather with the Prophet in the name of the Lord deny all peace unto the wicked Isa 57.21 answering him as Iehu did Iehoram what peace whiles the whoredomes of their mother 2 Kin. 9.22 that Iezabel of sinnefull nature and her witchcrafts are yet in great number For alas what shal I or what can I say unto thee I know thou wouldest gladly heare of peace and have those blessings as from mount Gerizim pronounced on thee that for all this God is mercifull Deut. 27.12 and Christ Iesus came into the world to save sinners and at what time soever a sinner shall repent c. Yea it may bee thou iudgest it unbeseeming the ministers of the Gospell to beate men downe by the terrors of the Law and not rather apply the sweet comforts of the Gospell to raise them up with the hope of life The hope of life surely it is our onely aime and the travell of our soules so to fashion the new creature in you that you may abound in that blessed hope But what would you haâ—e us to deceive you and that that lying spirit by our 1 Kin. 2â— 23 mouthes should bid you goe on and prosper in your wickednesse or would not your own heart in that case as Micaiah discover and justly reproove us or thinke you it is in our power to make wider or straiter the gate of heaven at our pleasure surely it is not we but our God and yours who hath measured these gates and pointed out these narrow wayes to life in his eternall word of truth neither is it our part to determine judicially of any mans everlasting estate that power we willingly leave to your owne consciences rightly informed by the word oâ— truth under God the iudge of all who is greater then our hearts and knoweth all things 1 Ioh. 3.20 Our onely office by God assigned is as our names of Watchmen Shepherds Eze. 3.17 Iere. 3 15. and the like import to stand in the waies and as our selves have learned from the word to give direction to our fellow Travellers how they may guide their feet in the way of peace Luk. 1.79 And would you take it well in a iourny having lost your way to bee told that you are right and may goe forward boldly Ioseph when he missed of his brethren in Shechem and was wandring in the field Gen. 37.16 was found of a man by whom he was directed to follow them to Dothan and shall wee when the spouse of Christ seeking her welbeloved and her brethren commeth for direction to the Tents of us Shepheards Cant. 1.17 turne her out of the way and as Elisha did the blinded Aramites leade her to Samaria in stead of Dothan we take it for granted 2 Kin. 6.19 that know and teach men what they ought to doe that when you come unto us as the people useth to come Exe. 33.31 and sit before us to heare our words your desire is to understand from God by us the way wherein you may walke Ier. 42.3 and the thing that you may doe remembring that the Lord is a witnesse of truth and faith betweene us Verse 5. God forbid then that either we should sinne against the Lord 1 Sam. 12.23 ceasing to pray for you and to shew you the good right way or that you like those in Ieremy should be found to dissemble in your hearts Ier. 42.20 having resolved with yourselves before hand to goe downe to Egypt Ier. 43.2 much lesse to give the lie to Gods servants vvhen they shal advise you in the Lords name to the contrary which is in effect to say unto the Almighty Iob 21.14 depart from us for we desire not the knowledge of thy wayes Nay so farre be it from you despising the counsell of God against your selves Luk. 7.30 to fall out with the vvatchman vvho in love unto your soules and care to deliver his own maketh you to heare that voice This is the way walke ye in it Esa 30.21 when you turne to the right hand or to the left or to accouÌ„t him your enemy fortelling you the truth Gal. 4.16 That you rather shew your selves to be of Davids spirit who receiving counsell from God by a vvoman 1 Sam. 25.32 blessed the Lord the counsel and the counseller that caused him to desist from his unadvised unvvarrantable course But if any one shal so please himselfe in the opinion of his ovvne vvisedome as to refuse by God to bee made wise for himselfe and shall mocke and rage at him vvho carefully seeketh to make him see the danger of his error that hee may returne let such a scorner learne his doome from Solomon Prov. 9.12 that he alone shall suffer and taking the guilt of his bloud upon his owne head shal leave this comfort unto the Watchman Eze. 3.19 that by giving faithfull counsell hee hath delivered his owne soule Wherefore I beseech and charge thee whosoever thou art that wilt escape the terrour of the last and dreadfull day of Christ doe not sooth thy selfe with senselesse and unreasonable presumptions looking for a blessed end of an accursed life because God is mercifull and hath sent his sonne to save sinners and made promise of pardon whensoever a sinner shall repent for what warrant have we to extend Gods Mercy though unlimitable in it selfe beyond the bounds which he hath set in his word wherin he hath utterly excluded from mercy all that sinne presumptuously Deu. 29.20 Psal 59.5 and of malitious wickednesse Or what comfort canst thou have in this that it is not impossible for God to save whiles by impenitency thou makest it impossible for thee to be saved And howsoever it be a true saying and worthy of all men to be received 1 Tim 1.15 that Iesus Christ came into the world to save sinners yet what canst thou claime therein who by unbeleefe makest God a lyar 1 Ioh 5.10 and accounting the Son of God
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