death of Christ For Is not say they God mercifull Yea his mercy over allâ— Or Is not God stroÌ„ger then the Divell and therefore able to save all Or Is it not plainely avouched by S. Peter that he would have none to perish And by Saint Paul that his will is that all men should be saved Or what reason or iustice were there in God thâ— he should make so many to coâ—demne them Or finally what though all be sinners yet did not Christ dye for all great sinners as well as lesse offenders Or Is not his blood of price to wash away the greatest sins as Davids murder and adultery and Peters denying and forswearing and the like so that men beleeve in him which who so doth not is a very beast And sure then there be more beasts then reasonable creatures even amongst them that goe for Christians in the world since witnes the Apostle All men have not faith Nay faith if not fained but true 2 Thes 3.2 such as can save it is as God doth know a speciall garden flower that groweth not wilde or common as after shall be shewed in euery field But to give answer briefely to such cavilling demands First for the last drawne from the infinite worth of the Merite of Christs death 1 Christs merit Our answer may be easy by that coÌ„mon Schoole distinction that for the sufficiency of Christs death we grant it may be said truely that Christ dyed for all that is that his death was of sufficient worth and value in it selfe had God thereto appointed it to have saved all and is to save his Elect from all even their greatest sinnes but in the efficacy of it unto life so only saith th'apostle Heb. 5.9 Hee was made an Author of eternall salvation to all that doe obey him which all doe not nor yet beleeve in him aright whatsoever folkes prate of Faith that know not what it is For as the Prophet long agone complained Who hath beleeved our report Isa 53.1 And our Saviour forewarned for the time to come when the Sonne of man shall come Luke 18.8 shall he finde faith in the earth no more is there now but a little true faith to be found in the world nor doe all nor the tenth of them beleeve in Christ who boast of faith in im and hope of salvation by him And even so in the Second place 2â— Gods mercy for the question moved touching the Mercy of God the answer is proportionable to the former that Gods mercy indeed is great above all his works Psa 145.9 howbeit though God be infinite in mercy as Christ is in merit to save all that shall be saved onely through the riches of his grace yet shall none have mercy unto life but onely those who being ordained vessels of mercy are fitted by repentance to receive mercy as all are not For so out of Moses you know how th'apostle argueth Rom. 9.15 Exo. 33.19 I will have mercy on whom I will have mercy And verse 23. That hee might declare the riches of his glory upon the vessels of mercy which hee hath prepared unto glory Otherwise as God is mercifull to whom mercy belongeth so is he a just God no lesse towards them Deut. 7.9.10 to whom iustice appertaineth neither must we so dreame of his mercy as to forget his justice since his song is with David Psal 101.1 Mercy and Iudgement not one but both rightly disposed Thirdly for that mentioned touching the Power of God 3 Gods power that he is stronger then the Divell our answer is that we must not reason from Gods power to crosse his will neither will it follow that because hee is able to save all therefore all or the greater number shall be saved since hee hath plainely revealed his will unto the contrary For Fourthly 4 Gods will for those places alleadged to prove his Will of saving all it is certaine they are misapplied whiles brought to contradict the truth before confirmed against which in the true sense comming from the same Spirit of truth they cannot make Neither indeed doth S. Peter speake in the place alleadged 2 Pet 3.9 of ought save of the proceeding of his revealed will which offereth with patience salvation vnto al that will be willing on the condition of repentance required to receive it For so are his words and would have none to perish but all to come unto repentance that so they might be saved As all shall indeed that will accept the condition and repent And for that in Saint Paul 1. Tim. 2.4 though we take it to be spoken as the schooles also distinguish touching his absolute will yet doe the circumstances of the Text shew plainely De ger eribus singulorum non de singuâ—is generum inullum genus hominum excipit a salute quia olim tantum Iudaeis sed modo omnibus paâ—et Et hoc magis facit ad intentionem Apostoli Tho. Aquin 1 Tim. 2 how it is to be understood viz. of all sorts and degrees of mankind not of the Particulars of every sort For so is Gods will to have all saved that is some of all ages young and old of both sexes men and women of all conditions rich and poore of all nations Iewes and Gentiles finally of all callings from the King that sitteth upon the throne for whom though then heathen The Apostle there requireth the Christians to pray bringing this as a reason to perswade thereto to the maid that grindeth at the mill but wee cannot say that it is simply his wil to have every man and woman saved for then what could hinder but al should be saved whereas we may marke even in the very place alleadged how this generall is bounded with a condition not to bee found in all of comming to the acknowledging of the truth Fiftly and finally 5. Gods iustice for that complaint made against the iustice of God that they cannot see how it can stand with reason or equity that God should make so many to condemn them hereto I answer First that God out of his owne inclination doth neither cause nor desire the sinne or the condemnation of his Creature For he made man righteous but they have sought many inventions Eccl. 7.31 as Salomon speaketh and as God hath not made death neither hath be pleasure in the destruction of the living Wil. 1.13 Ezek. 18.32 33.11 for he created all things that they might have their being But man by the first fall and his sinne against God made himselfe and his posteritie liable to condemnation And if God should now appoint man to that iudgement which he hath deserved if any should farther presume to reply we might stoppe such presumptuous mouths with that of the Apostle Rom. 9.20 O man who art thou which pleadest against God for shall the thing formed Isa 45.9 say to him that formed it why hast thou made me
Men brethren what shal we do their meaning was vvhat the trembling Gaoler Act. 16. Ver. 30. more fully spake being awaked by a wonder to ask a far wiser question then the fellow in our Text what they should doe that they might be saved to whom being so humbled once when Peter had given counsel to ameÌ„d their lives Act. 1.38 with all applyed the comfort of the promise to revive their soules telling them that the promise of life was made to them you know what is added verse 41. How namely about three thousand soules in that one day were added to the Church By meanes like to which as it is said after in the conclusion of that Chapter that God did them so still will he adde to the Church from day to day such as shall be saved verse 47. Saint Peters net cast out beeing able to catch at once a multitude when Christ Iesus shall come Luc. 5. â— as once we read he did to helpe the fishing within the cords of which net howsoever wee may not hope to compasse all that swimmeth in the sea and happely of those which wee draw to land some prove but sorry ones not worthy keeping as in that Parable of the draw-net is observed yet let this be our comfort that we catch some good to put as into vessels for service of the Lord and for the rest Mar. 13.48 let us remember that wherewith Isaiah in like labour comforted himself namely that our iudgement is with the Lord Isa 49.4 and our worke is with our Gods though Israel be not gathered verse 5. yet shall we be glorious in the Lords eyes and our God shall be our strength For why 2. Cor. 2.15 We are unto God the sweet savour of Christ in whom in them that are saved indeede in them chiefly yet not onely in them but in them also that perish Will ye have told how the Apostle openeth it To the one we are the savour of death unto death viz. to seale up their condemnation while wee preach Christ a Iudge 2 Thes 2.8 coÌ„ming in flaming fire to render vengeance to all that shal contemne to know or follow him but to the other we are the savor of life unto life to assure their soules of eternal life whiles we preach Christ a most mercifull Saviour to all that shall beleeve When as he shall come to be glorified in his Saints 2 Thes 1.10 and to be made marvailous for mercy though not simply in all not the most yet in all that beleeve in him because our testimonie hath beene beleeved by them So may this serve to comfort Gods faithfull Ministers CHAP. IX What thankefull reioycing they ought to have in God that are freely chosen to be of the lesser number IN the second place Ro. 1.6.26 to all true believers called and converted to the obedience of faith may this point touching the few that shall shal bee saved yeeld comfort in aboundance and great encouragement First Comfort in the free and gracious rich mercy of the Lord who hath vouchsafed meerly thorow his eye of love cast on them to separate them from the many of the world and to marke them for his owne making them through faith to become what Zacheus was when upon his sound repentance Luke 19.9 Gal. 3.3 salvation came into his house even Children and so blessed with faithfull Abraham To every one of whom how can this consideration possibly but adde an encrease of joy that whereas it hath pleased God in the unsearchable depth of his eternall wisedome to choose out and reserve unto himselfe onely a few a remnant for the glory of his grace it hath also pleased him in the free and unconceiveable riches of that his grace to vouchsafe to make them some of that small remnant which shall be saved Assurance whereof whosoever thou be that canst find unto thy soule let me beseech thee to consider seriously onely to increase thy joy and thankfulnesse whether God might not have left thee justly as he hath many round about thee to walke as once thou didst assuredly though perhaps thou then didst not take notice of it which was indeede thy greatest misery in the broad way wherein so many walke unwisely towards destruction Or tell me if thou canst what did God see in thee more then in any other that might move him to cast his love on thee more then on many an other perhaps richer or it may be more noble or more learned or more mighty witty strong or better favoured for doe but remember the times of old and call to minde the daies and moneths and yeeres which are already passed and tell me in good earnest or rather tell to God with rejoicing thankfulnesse wast thou not as ignorant as the most ignorant til he instructed thee as blinde as the blindest till hee enlightened thee as dissolute perhaps and disorderly as the most of thy state and standing till God himselfe tooke in hand to order and reclaime thee say man wast thou not once a Saul till God strooke thee down to make thee turne to him that smote thee and so to become a Paul wa st thou not perhaps a lover of pleasures or of profit or of praises more then of God or wast thou not once perhaps a contemner of the holy Word and worship of God a blasphemer and tearer in pieces with thy tongue set on fire by hell of the sacred and holy name of God or a prophaner contrary to Gods morall precept stil in power of the holy Sabbath of God of which how truly spake hee that spake worthily in a great assembly and since hath written it D. Denison at the Act in Oxford on Neh. 13.22 that Where the Sabbath is not sanctified there is neyther sound Religion nor a Christian conuersation to be-expected Or for the second Table wast thou not perhaps rebellious in times past disobedient if not an heart-breaking to thy tender parents or it may be a scorner and derider of Gods Ministers or hast thou not beene to hasten in the rest of a malicious revengefull stout and perhaps stabbing stomacke or not it may be of a filthy and uncleane a drunken defiled conuersation or hath not thy heart and hand dealt unjustly and even theevishly with others or perhaps which was a greater fault with thy parent or thy Master or thy dead friend that left thee his Executor or any else who trusted thee if not by thy riotous and wastfull spending also happly with thy selfe or what finally canst thou not remember the time when alas thou madest no conscience at all for either thine owne commodity â—or others sinnefull profit which seldome prospers to let thy tongue tell many a lie if not sometimes confirmed with verie oaths not fearing that dreadful doome of ecxlusion Rev. 22.15 21.8 and casting into the Lake denounced against all that love or make lies In a word to
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
hath ever been so of old As in the old world one Noah and seven with him saved in the Arke and all besides even the world of the ungodly as Peter calleth them drowned in the flood 2 Pet. 2.5 Verse 7. So after in â—â—dome one righteous Lot with onely his two daughters escaping of so many thousands from the fire So in Iericho a well-peopled Citie Heb. 11.31 onely Rahab spared with her family And what shall I tell you of that which was but a type not holding in all particulars how of sixe hundred thousand men of warre of Israel Numb 14.30 comming out of Egypt two onely to wit Caleb and Ioshua entered Canaan These may serve to shew that in temporall judgements it hath beene mercie with God when many perished onely to rescue and reserve a few marked by grace for such deliverance And right so shall it be in the world to come a few onely saved through the riches of Gods mercy and th' other left most justly to perish I will spare to open the reason of this Doctrine farther till I come in the more particular handling of the Exhortation to speake of the strait and narrow gate whereat so many sticke and for want of striving cannot enter 3. Our Saviours parable Onely to make up the confirmation of this point that but few are saved let mee referre your thoughts somewhat seriously to consider that Parable by our Saviour proposed in the Gospell Mat. 13.3 c. touching the foure severall kindes of ground receiving seed of which one only brought forth fruit fit to bee gathered into the barne Whereto if we adde that which palpable experience teacheth us that in the compasse of the earth not the twentieth no nor yet the fortieth acre of ground is arable receiving seed but heere a wood and there an heath a bare common or at best a pasture or meddow that being neither plowed nor sowne can at the most but bring forth grasse and hay food fit for cattle not for reasonable creatures hence may our own hearts tell us what we are to thinke of the harvest of the Lord viz. that howsoever the crop once gathered will be great and goodly never such an haruest never such a joy yet is the Lords crop but small in Isai 9.3 compare with that which groweth in the large and spacious surface of the world Wherein to come to a suruay it will easily appeare that of the foure grand quarters of the earth scarce one and that the least of the foure belongeth in severall as glebe and arable to the Lord. For first how hath ever the far greater part lieu wast and not at all manured but there a wildernesse of Savages or Heathen Idolaters that never scarce heard of God and Christ and here an heath of cursed MahometaÌ„s preferring their false Prophet before Christ here there scattered a barren waste like Iericho Ai or Sechem razed downe and sowed with salt Iosh 6. 8. Iud. 9 45. of unbelieving Iews to this day despising and despighting Chist Yea and farther of those that would be accounted plough-ground of Iesus Christ how much is there that hath darnell and cockle sowed in steade of wheate and barley superstitious inuentions of man which cannot bring forth good fruite in stead of the good seed of grace the word of truth as in the fields of Spaine of Italy and other Popish countries And yet farther euen here and where else through the riches of his love and grace Christ Iesus as the good sower commeth with his seed alas how many that refuse to be either plowed or sowne and that while no marvell if like the sluggards field Pro. 24.30 they lie wast and overgrowne with weedes and nettles of loathsome vices some with whoredome and filthy drunkennesse some with swearing and desperate prophanenesse with pride and malice others and others with the world and wicked covetousnesse Or if so any be as pasture or meddow ground of a better mould yet whiles they receive not seede whiles they heare not Gods blessed Word what fruit can it be hoped they should bring forth better then grasse and hay at the most of civill conversation and morall honesty That lo these severall portions put apart alas where is the fortieth acre to speak in compasse that may bee accounted as tillage to the Lord so much as ordinary coÌ„mers to heare Gods word and to have cast on them the seed of Grace And yet secondly even of those few that come to heare how many are there Maâ— 13. 1. whose hard and ignorant harts give the precious seed no entrance at all which are no better then the high way ground 2. Verse 19. of those that goe farther to entertain the seed how many spring vp at first that wither streight againe in time of triall being no better then the stony grouÌ„d Thirdly Verse 20. of those that seeme so to heare understand and practise for a while that they are thought to grow a pace and promise much increase how many that are blasted as in the bud quite choaked with the world ere they grow to ripenesse speeding no better then the thorny ground That there remaineth in fine Verse 22. but a fourth and scarcely that alwaies of a fortieth part that as the good ground receive and keepe the seed and with patience and perseverance bring forth fruit good wheat ripe and full for the haruest of the Lord. Verse 23. So hath the point by consideration of this parable also beene abundantly confirmed that howsoever in themselves they be a great multitude yet in comparison with those that perish and are as tares reserved for burning but a few a farre lesse number that shall be saved and as good corne be gathered into the barne So many waies are there to miscarry and goe wide whereas their is but one gate as is shewed after and that very strait to enter aright CHAP. VI. Contrary errours refuted and the Obiections answered THe Doctrine of our Saviour thus largely confirmed affordeth to us all most profitable vse For first it maketh flatly for correction and confutation of all Atheistical unbelieving ones of which sort the world to this day is full who to flatter themseves in their owne ungodlinesse do seeke to set wide open the gate of Heaven as if all might enter Num. 16.3 Bearing themselves and others what they may in hand most madly contrary unto Christ Iesus his resolution and the truth delivered that not a few but all rather or sure the greater part at least of those that professe faith in the name of Christ be they Papists Familists Anabaptists or of what other sect howsoever living or whatsoever doing shall bee saved in fine go to heaven For countenancing of which conceit you have partly heard before what reasonings are brought by such cavilling spirits from the Mercy Power Will and Iustice of God and the infinite rich Merit of the
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 〈◊〉
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
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