vile that is seeke to winne the good from the bad thou shalt bee according to my Word wherupon also let us mark the counsell following let them returne to thee that is seeke if thou canst by all meanes to win them unto God for this is a property ever of one truly penitent what David therefore promised in Psa 51. vers 13. when once himselfe was reconciled unto God and which was by our blessed Saviour injoyned Peter but howsoever if thou canst not yet this beware of doe not thou returne to them to become as in former times perchance a companion in evill No but if wee cannot amend them rather let us mourne for them and this also shall be as that marke of life in Ezek. set upon us Ezek. 9 4. that when all else shall be destroyed our soules shall be spared This therefore is a third marke Zeale to turne other sinners unto God as our selves are turned Fourthly and finally we may consider how we stand towards God by observing what love we bear unto the Saints of God our love towards such as are the heyrs of Heaven being that which may affoord vs sure hope of heaven Witnesse that of S. Iohn 1 Ioh. 3.14 We know that we are translated from death to life because wee love the brethren that is Gods children anew begotten of him as our selves to a lively hope For vvhy this love to them vvho are brethren it is that vvhich can onely prove true our love to God our father by the same Apostles rule elsvvhere delivered vvhich holdeth also 1 Ioh. ◠1 being inverted every one that loveth him which begat loveth him also which is begotten of him Now if vve love God it is surely because he loved us first 1 Ioh. 4.10 of whom if once we beleeved is as certaine vve shall be saved by his grace since his love is as in Ieremy hee speaketh Iere 31 ◠an everlasting love making him to love vvhom as his owne hee loveth Ioh. 1◠1 Psal 36.3 119.63 ever unto the end So is this also a marke of life vvith David to delight in and love the Saints CHAP. XI No disheartening to such from the worlds maligning or their old friends forsaking NOw by these forementioned markes not to reckon any moe shall any finde themselves to be in truth of the fold and flock though little of Iesu◠Christ howsoever it cannot be but that the world should hate them and the greater multitudes maligne and stomacke them Oh yet since Christ Iesus hath fore-told heereof and bidden us not to marvaile Ioh. 15.19 let not this hard usage of the world discourage thē rather let this instruction touching the few that shall be saved serve as for comfort so which was the last branch of this use to yeeld encouragement that hereat they be not dismaied if the rabble which before did seeme to fawne upon and follow them whiles they followed sin do now forsake and frowne or perhaps grow furious and mad against them What marvell for it is not enough to make them grow even mad and besides themselves to see as in that tale of the yong man and his old acquaintance which Saint Ambrose mentioneth an old friend shake hands quite Sed ego non sum ego Lib. 2. de poenit cap. 10. and bid farewell to al their fellowship Wherein saith S. Peter it seemeth to them strange 1 Pet. 4.4 that yee runne not with them into the same excesse of riot and therefore speake they evill of you but who shall be the worse for it but themselves For so he addeth Verse 5. Who shall give an account to him that is ready to iudge quicke and dead Wherefore farre bee this from discouraging thine heart that thine old friends and companions do forsake thee when thou settest thy selfe after that which is good For why it is because thou first hast left the world that thou maist winne one worth ten thousand worlds even Christ Iesus to be thy friend whom whilst thou followest as thy guid thou needest not to complaine for want of company though thou shouldest travell solitary and all alone towards heaven in an untroden path Howbeit if it be in good earnest thou wilt follow Christ thou shalt not walke alone in the way to life there be others many that have gone in that narrow path Heb. 12.1 and some though not the most yet by farre the best companions that will foote it with thee In a vvord if thou wilt be a Saint of God a godly Christian labouring to leade an holy and blamelesse life striving against sinne assuredly all the Saints of God will love and reckon of thee Psal 118.74 15.4 as in the Psalme it is noted to bee both their practise and their propertie rejoycing in their hearts to doe thee good yea they on earth vvil give thankes to God for thee Gal. 1.23.24 vvho shall come to heare of thy change though they never savv thee Besides vvhich ioy on earth conceive thou maist from those Parables in S. Luke Luke 15. vvhat joy also vvill be in heaven not onely amongst the Angels to see the lost sheepe found againe but vvith God thy father also ver 6. vvho hovvsoever thine elder brother may seeme to stomacke it hath both robe and ring vvith a kisse and the fatted calfe to receive and entertaine thee his sonne who wast dead but art alive againe ver 24.30 and being so once revived shalt live for ever So that novv vvhat remaineth to make up this feast of joy but that thou also rejoyce as did Zacheus to receive thy Saviour Luc. 19.6 yea that already thou hast received him into thine heart by faith and true repentance and vovved obedience vvherein thy purpose is to persevere vvith patience he giving thee strength to vvalk in the narrovv vvay vvho hath vouchsafed thee grace to enter in at that strait gate Whereat for vvant of striving whiles so many sticke vve may conceive the reason vvhy so fevv are to be saved plainly yeelded by our Saviour in this holy Exhortation farther therefore to bee opened Strive to enter in at the straite gate for many I say unto you will seeke to enter in and shall not be able CHAP. XII The second maine point in our Saviours answere chiefly intended and at the full expressed that 1. it is no easie matter to attaine salvation HItherto of that which is implied in our Saviours answer viz. his resolving the question touching the number now of that which is expressed and mainly intended concerning the maner of attaining salvation laid downe by way of counsell vvith a reason annexed drawn from the danger of such as shall neglect it The meaning whereof will be most evident and plaine if we shall but remember how else-where Heaven is set forth for our conceiving as a Kingdome Or as in Saint Iohn Mat. 25.34 Reue. 21.2 a glorious City inro vvhich to enter
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
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
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
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
compareth to the light shining more and more Prov 4.8 from the dawning unto the perfect day Of which proceeding vve have the more neede to take speciall care since in this way not to goe forvvard is to goe backward not to grow better is undoubtedly to waxe worse our nature in regard of spirituall motion being like a Boat floting in a streame vvhich if it be not by force of oares continually rowed upward vvill of it selfe neâ—â—â—sarily be carryed downward Wherefore herein to the end that vvee may be assured of blessednesse let our triall be to find our selves to walke in this perfect path of obedience as first by our direction taken from God and resolution onely for God in our entrance so secondly for our continuance by our keeping stil therein with out turning backe or straying and by proceeding forward without standing at a stay so have we also the triall of the third way and gate our sincere obedience CHAP. XXII Triall of Patience by foure rules viz. two for entrance and two for continuance THere remaineth the fourth and last path viz. our Patience of which as Christians stand in continuall neede the way to heaven being thorny as before was shewed and be set with troubles so it is needful for theÌ„ to make trial what their patience is or whether that which happily they make shew of be Christian patience and not senselesse blockishnesse As they may first for the entrance by considering how it hath beene wrought in them first by learning that hard lesson to deny not their sinnes or substance onely bâ—t even themselves Mat. 16.24 thei◠〈◊〉 wisedome and will and secondly by entertaining perswasion of the love and good vvill of God their father tovvards them in Christ Iesus For first till men have learned to deny themselves their ovvne vvisedome and carnall vvill vvhat marvell if they be angry and impatient as Ionah vvas for his Ion. 4.8 gourd at every thing that commeth overthvvart theÌ„ vvhether it be a crosse from God or vvrong as they conceive it offered by men neither can 〈◊〉 bee imagined that vvith patient meekenesse any should take up the crosse untill they have learned to sacrifice their will to God with that submission of our blessed Saviour Father Luk. 22.42 not my will but thine be done Howbeit neither may any hope to come hereunto untill they become which is the second point for trial perswaded of Gods good will towards them in Iesus Christ by whose power wisedome whiles they know that all things are Lam. 3â— 37.38 disposed and nothing befalling them without his appointment who worketh all things after the counsel of his owne will Eph. 1.11 whose thoughts towards his are evermore thoughts of peace Ier. 29.11 and not of evill still rejoycing over them to do them good Ier. 32.41 they rest withall assured out of this perswasion of Gods love that all things shall worke together for their good Rom 8.28 The consideration whereof cannot but worke them unto patience that if it please God why should it not please them also since God who loveth them knoweth better then themselves what is for their good And therfore in al our sufferings either for Christ or with him this must be the triall of our patience by considering whether the ground thereof be faith and obedience our being assured of Gods love in Christ and having learned thereupon to deny our selves And now for the other triall of continuance if we would see whether wee possesse our soules by true patience let us observe first Luk. 21 1â— the strength supporting and secondly the hope encouraging thereunto For first if our patience be Christian from above it is supported by the spirit of grace praier helping our infirmities and teaching us as S. Iames counselleth Zac. 12.10 Rom. 8.26 when at any time wee lacke wisedome Iam. 1.5 to aske it of God who reproacheth no man that so our patience by strength and counsell received from heaven may have in us her perfect working And secondly for the expectation encouraging us to hold out with comfort and rejoycing amidst all sufferings of what lesse thing may it be then of the kingdome of heaven the crowne of glory Wherof when once S. Paul had but a glimpse by the eye of faith you know how he preferreth it in his account above all the sufferings of this life Rom. â— 18 grounding thereon the courage of a Christian amidst the greatest troubles For Therefore saith he 2 Cor. 4.16 wee faint not but though our outward man perish yet the inward man is renewed daily Verse 17 For our light affliction which is but for a moment causeth unto us a far more excellent and an eternall weight of glory While we looke not on the things that are seen Verse 18. but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall So that if Iaacob serving seven yeeres for Rahel under so hard a master as Laban thought it but a short and easie apprentiship because hee loved her Gen. 29.20 how much more ought every true Israelite that loveth the Lord Iesus to serve with patience the yeers of his appointed warfare having an eye unto so great a recompence of reward Heb. 11.26 Wherefore thus also let our triall be touching this fourth and last particular of patience by considering as first how it hath beene wrought in us by perswasion of Gods love and the deniall of our selves so secondly how it is continued by the support of the spirit of prayer and expectation of future glory And now for conclusion of this first use enlarged as you see for our direction with hope of profit let me beseech you in the bowels and by the tender mercies of Iesus Christ that since this is a businesse which may well be tearmed the Maine chance and all things else in comparison but trifles you would as S. Peter wisheth 2 Pet. 1.10 give all diligence thereunto that you may make your calling election sure purchase this assured coÌ„fort to your soules against the houre of death which none of us know how soone it may seize upon us that you have entred and are walking in the way of life the several paths whereof seeing we have had amply severally described what remaineth but that as David wee consider our owne wayes Psa 119.59 Psal 4.4 and examine our hearts each of us upon our beds as we have beene directed CHAP. XXIII The woefull condition of all in in the broad way whiles they despise reproofe under a vaine hope of mercy NOw because upon examination it is much to be feared that many will be found out of the way and of those the greatest part not caring ever to set foot therein it will be needfull in the next place to infer from the doctrine before delivered our second use
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