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
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
his counsell to his followers to strive with vehement earnestnesse to enter in at the strait gate and to walke in the narrow way leading to life so have I apprehended as a second motive for encouragement to this worke the hope conceived hereby of profit if the Lord shall vouchsafe to affoord his blessing from above whiles in the opening and applying of our Saviours answer touching these two maine points of truth that the number to be saved is but small and the manner difficult we shall aptly meet with every kind of the forementioned humors 11 As first with the first sort of despisers by way of commination and confutation withall of their cursed blasphemies and reasonings against the Lord whiles to appale if it may be their obdurate spirits they be charged as guilty of murdering their owne soules and threatned as scorners alone to suffer to bee swept away with the besome of destruction and cast into the burning lake Gods iustice in reiecting them standing meane while cleare and their condemnation proved iust as wholly by themselves deserved who neuer so much as entertained the desire of grace or regarded the counsell of God in his word that they might bee saved 12 Farther with the other sort that neglect this great salvation whiles either they thinke it easie to be had hereafter or are loath for it to leave the world or think they have already interested themselves therein our dealing shall be found to be by instruction correction and faithfull counsell 13 For first our labour is by way of doctrine to instruct and confirme them in the truth here by our blessed Savior propounded both touching the nuÌ„ber of them that shall be saved that viz. howsoever they be many in themselves yet are they in comparison with them that perish but as S. Aug. or rather the Lord not I resolving this point maketh the similitude as the wheat cornes in comparison with the chaffe a tithing or a gleaning or a remnant few of many a little flocke as also touching the manner of attaining unto salvation that it is difficult and not so easie Since howsoever Christ Iesus the gate and way of life and so all the porches and paths comprisâ—d under him be in themselves faire and spatious yet â—o seeme they not neither indeâ—d are to the carnall sluggards who choose rather to wander in the many by wayes of death then to walk constantly and conscionably in this one onely way of life Strait indeed and narrow not in regard of it selfe but alasse because men are by nature either blinâ—â—â—d cannot find the gate or stiffenecked and stuffed with worldly pelfe that they brooke not to stoope or strip themselves that they may get in or delighting to rove they endure not to be bounded no not within the pales of the law of liberty or finally they feare if they should be forward to be encombred with the briers and bushes lying in the path In which respects by mans own corruption the gate and way of life is made strait to enter and narrow to walke in except with violence and earnest strife 14 And hence therefore is our iust correction in the second place inferred to discover their â—olly who conceiting it a small matter to enter into life or being loath to leave the world stay wandring without whiles racking Gods mercy without his leave they forslow the time deferring to set out upon their iourney untill the evening of their age thinking then fittest to begin an endeavour after life when their hoare haires call them to think on death When as alasse poore soules they wot not how sodainly ere they mistrust their state the pits mouth may be shut upon them neither consider how their conclusion must necessarily follow as the premisses were framed and their death answer the tenor of their life which whiles they neglect to reforme foolishly preferring earth to heaven and the winning of the world to the assuring of their pretious soules little comfort may they have in the frequent company that passe along with them as beasts in herds unto the shambles toward destruction 15 To recall whom and warne all to looke unto their wayes our counsell may bee found to be thirdly this same of our Saviour in the Text to all that long after life to strive with earnestnesse to enter in at the strait gate not to walke after the fashions of the world nor to awarrant themselves to doe what they see many doe No but rather to trie themselves whether they be entred within the gate and walking in the wayes of life that is in faith repentance obedience patience which in Christ lead to life Wherin whiles many only with a formality of outward profession miserably deceive themselves boasting of what they have not received or misled and drawne aside by the 〈◊〉 of the wicked fall from that stedfastnes which they once professed our care you shal finde to be both to put in caution against the false wayes seeming strait and withall to yeeld direction with advice how to find and enter the true wayes of life yea further how to examine and try our estate for both entrance and continuance in every of the forementioned that none be misled or fall away that belong to God So may our dealing be found to be with the severall sorts of such as are seduced 16 And accordingly also with the other sort of such as are in danger to faint and be disheartned in this course our dealing will be found fitting their condition by way of comfort and encouragement 17 First to the faithfull Minister not to faint though he be found fault with for delivering the truth neither to be discouraged if he be not able to winne all to embrace the truth but rather to reioyce in God for the gain of any though some few yea or if not any yet in the saving of his owne soule by approving of his faithfulnes unto the Lord with whom howsoever the successe be his iudgement shall be favourable and his reward assured 18 Secondly to the true beleevers who though but few yet if truely faithfull and of the little flocke need not to fear or be discouraged since for them a Kingdome is prepared wherto whiles by the renevving of their hearts and remembrance of their former evill wayes by their zeale to draw others with them unto God and hearty love unto the Saints and servants of God sure notes where they be sincere of a right faith in Christ they can finde themselves to walke how can they but reioyce with ioy unspeakeable and glorious in the riches unconceiveable of Gods free love unto them who hath severed them from the refuse of the world reserving them as vessels of mercy unto himselfe Wherfore to encourage them howsoever maligned by the world and by their separation from the world in danger to be made a prey our labour finally will be found to discover how these gates and wayes that seeme to the carnall man so strait
vile that is seeke to winne the good from the bad thou shalt bee according to my Word wherupon also let us mark the counsell following let them returne to thee that is seeke if thou canst by all meanes to win them unto God for this is a property ever of one truly penitent what David therefore promised in Psa 51. vers 13. when once himselfe was reconciled unto God and which was by our blessed Saviour injoyned Peter but howsoever if thou canst not yet this beware of doe not thou returne to them to become as in former times perchance a companion in evill No but if wee cannot amend them rather let us mourne for them and this also shall be as that marke of life in Ezek. set upon us Ezek. 9 4. that when all else shall be destroyed our soules shall be spared This therefore is a third marke Zeale to turne other sinners unto God as our selves are turned Fourthly and finally we may consider how we stand towards God by observing what love we bear unto the Saints of God our love towards such as are the heyrs of Heaven being that which may affoord vs sure hope of heaven Witnesse that of S. Iohn 1 Ioh. 3.14 We know that we are translated from death to life because wee love the brethren that is Gods children anew begotten of him as our selves to a lively hope For vvhy this love to them vvho are brethren it is that vvhich can onely prove true our love to God our father by the same Apostles rule elsvvhere delivered vvhich holdeth also 1 Ioh. ◠1 being inverted every one that loveth him which begat loveth him also which is begotten of him Now if vve love God it is surely because he loved us first 1 Ioh. 4.10 of whom if once we beleeved is as certaine vve shall be saved by his grace since his love is as in Ieremy hee speaketh Iere 31 ◠an everlasting love making him to love vvhom as his owne hee loveth Ioh. 1◠1 Psal 36.3 119.63 ever unto the end So is this also a marke of life vvith David to delight in and love the Saints CHAP. XI No disheartening to such from the worlds maligning or their old friends forsaking NOw by these forementioned markes not to reckon any moe shall any finde themselves to be in truth of the fold and flock though little of Iesu◠Christ howsoever it cannot be but that the world should hate them and the greater multitudes maligne and stomacke them Oh yet since Christ Iesus hath fore-told heereof and bidden us not to marvaile Ioh. 15.19 let not this hard usage of the world discourage thē rather let this instruction touching the few that shall be saved serve as for comfort so which was the last branch of this use to yeeld encouragement that hereat they be not dismaied if the rabble which before did seeme to fawne upon and follow them whiles they followed sin do now forsake and frowne or perhaps grow furious and mad against them What marvell for it is not enough to make them grow even mad and besides themselves to see as in that tale of the yong man and his old acquaintance which Saint Ambrose mentioneth an old friend shake hands quite Sed ego non sum ego Lib. 2. de poenit cap. 10. and bid farewell to al their fellowship Wherein saith S. Peter it seemeth to them strange 1 Pet. 4.4 that yee runne not with them into the same excesse of riot and therefore speake they evill of you but who shall be the worse for it but themselves For so he addeth Verse 5. Who shall give an account to him that is ready to iudge quicke and dead Wherefore farre bee this from discouraging thine heart that thine old friends and companions do forsake thee when thou settest thy selfe after that which is good For why it is because thou first hast left the world that thou maist winne one worth ten thousand worlds even Christ Iesus to be thy friend whom whilst thou followest as thy guid thou needest not to complaine for want of company though thou shouldest travell solitary and all alone towards heaven in an untroden path Howbeit if it be in good earnest thou wilt follow Christ thou shalt not walke alone in the way to life there be others many that have gone in that narrow path Heb. 12.1 and some though not the most yet by farre the best companions that will foote it with thee In a vvord if thou wilt be a Saint of God a godly Christian labouring to leade an holy and blamelesse life striving against sinne assuredly all the Saints of God will love and reckon of thee Psal 118.74 15.4 as in the Psalme it is noted to bee both their practise and their propertie rejoycing in their hearts to doe thee good yea they on earth vvil give thankes to God for thee Gal. 1.23.24 vvho shall come to heare of thy change though they never savv thee Besides vvhich ioy on earth conceive thou maist from those Parables in S. Luke Luke 15. vvhat joy also vvill be in heaven not onely amongst the Angels to see the lost sheepe found againe but vvith God thy father also ver 6. vvho hovvsoever thine elder brother may seeme to stomacke it hath both robe and ring vvith a kisse and the fatted calfe to receive and entertaine thee his sonne who wast dead but art alive againe ver 24.30 and being so once revived shalt live for ever So that novv vvhat remaineth to make up this feast of joy but that thou also rejoyce as did Zacheus to receive thy Saviour Luc. 19.6 yea that already thou hast received him into thine heart by faith and true repentance and vovved obedience vvherein thy purpose is to persevere vvith patience he giving thee strength to vvalk in the narrovv vvay vvho hath vouchsafed thee grace to enter in at that strait gate Whereat for vvant of striving whiles so many sticke vve may conceive the reason vvhy so fevv are to be saved plainly yeelded by our Saviour in this holy Exhortation farther therefore to bee opened Strive to enter in at the straite gate for many I say unto you will seeke to enter in and shall not be able CHAP. XII The second maine point in our Saviours answere chiefly intended and at the full expressed that 1. it is no easie matter to attaine salvation HItherto of that which is implied in our Saviours answer viz. his resolving the question touching the number now of that which is expressed and mainly intended concerning the maner of attaining salvation laid downe by way of counsell vvith a reason annexed drawn from the danger of such as shall neglect it The meaning whereof will be most evident and plaine if we shall but remember how else-where Heaven is set forth for our conceiving as a Kingdome Or as in Saint Iohn Mat. 25.34 Reue. 21.2 a glorious City inro vvhich to enter
the former of â—hese two generall reasons most true it is that the passage unto Heaven is but one one gate to enter in at and one vvay to vvalke on in being entred on either side vvhereof is the broad vvay unto death that step but out of the strait path of Salvation and on whether hand soever the turning be it is into the way which hath in it many by-pathes of destruction For vvhy as there is but one vvay only to be borne but many to die and one way for Archers only to hit the white but many vvaies for them to misse the marke by shooting under or over oâ— vvide on either hand even so are there many vvaies vvherein people may goe to hell As some doe in the high way of blockish ignoâ—ance and others through â—he puddle of svvinish â—runkennesse some in the â—ire of uncleanesse and oâ—ers upon the ridge of â—ride and haughtinesse or 〈◊〉 the crooked winding â—ack of covetousnesse or â—se in the path perhaps â—at bendeth as much â—ite the other way of proâ—igall luxuriousnes Some â—hiles like Gallio they care â—or no Religion and others â—hiles they are too hot in â—eale as Paul once was Act. 18.15 Act. 22.4 by â—is owne confession after a â—alse Religion When as â—o to bring to heaven onely â—e gate and path vvhich â—herefore so few doe passe â—hrough by the truth of faith and soundnesse of râ—pentance and sincere endeavour of holy obedience togâ—ther vvith constant aâ— cheerefull patience vvherâ— in such as will have peaâ—â— on them as the Israel of Goâ— must enter and being eâ—tred must walke as the Apostle wisheth them Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as were by a line or rule vvitâ—out declining But to passe briefly froâ— this to the second reasoâ— since the consideratiâ— thereof wil make both thâ— former reason and tâ— whole conclusion yet moâ— cleare as this gate waâ— is onely one so shall vvâ— finde that it is or at leaâ— seemeth to most to be nâ— for any fault in it but oneâ— through the sinfull folly of â—esh and blood both strait â—nd narrow and that in â—oure respects viz. first in â—egard of the finding and â—econdly of the entring and â—hirdly of the proceeding â—nd fourthly of the perseveâ—ing therein unto the end CHAP. XVI The two first respects viz. in regard of the finding and in regard of the entring TO open these in order for the first most true it 〈◊〉 that the gate and way to â—eaven which is but one â—ath ever in all ages beene â—ery hard to finde because unknowne and hidden 〈◊〉 flesh and blood Howbeâ— this hath not been becauâ— it hath not by God in hâ— Word of truth been reveâ—led but indeede becauâ— flesh and blood is by â—ture blinde and cannot sâ— it For why you haâ— heard how plainely tâ— Scripture speaketh of evâ—rie of the foure paths aâ— porches before mentioneâ— As of the first which Faith Beleeve in the Lâ— Iesus Act. 16.31 and thou shalt be savâ— And of the second Repeâ—tance Act. 2.38 thus Amend your livâ— and be baptized and you shâ— receive remission Thirdâ— of Obedience This doe aâ— live Mar. 19.17 for blessed are they thâ— keepe his Commandemenâ— Rev. 22.14 Fourthly of the last also Heb. 10.36 Rom. 2.7 Yee have neede of patienee that yee may enioy the promise All which what are they in effect but as that voice for direction promised to them of Sion Isai 30.21 This is the way walke yee in it But which voice as there they onely come to heare who are truly humbled all â—aving their eares and â—earts naturally shut up â—nd hardned till by God â—hey be opened and enlarâ—ed and their eyes blinâ—ed til God take away the â—aile from off their hearts â—hat they can neither heare â—hat word nor see the way 〈◊〉 life thogh plainly poinâ—ed out and discovered â—or so doth the Apostle witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. ver 19 1 Cor. 15.45 1 Cor. 2.14 That the naturall man who hath in him only a living soule and not the quickning spirit doth not perceive the things of the spirit of God that is which are in the word by Gods spirit plainly revealed neither can hee know them saith Th'apostle being no more then naturall because they are spiritually discerned that is by the enlightning power oâ— the holy Ghost Without which supernaturall light it is not in the power of flesâ— and blood as our Saviouâ— told Peter to reveale unto us so much as the ground of truth touching the greaâ— gate and way to life Mat. 16.17 thaâ— Iesus is the Christ the sonne oâ— the living God From whence therefore it commeth that so many in their blindnesse go astray Some not knowing or not caring to know what Religion meaneth and others hanging loose and halting betweene two opinions that some embrace without farther consideration that profession which the times and state wherein they live may seeme to favour Ioh. 4.20.5 or else rather will be of no Religion because they see such variety of opinions that finally some onely to follow their forefathers as those Idolaters in Ieremy â—er 44.17 whose successours are our ignorant English Papists at this day much to be pittied cleave to a false Religion or perchance goe farther Act. 22.20 as S. Paul did once in a blinded zeale to persecute the truth of faith like those of whom our Saviour foretold in Iohn Ioh. 16.2 who killing of Christs servants thought they did God service All which and alas how many more are there even among Christians not to mention any other that all in blindnesse goe astray wandring as in the darkenesse in the waies of death not comming so much as once to find and know that they might thereat enter the gate of life to all whom therefore no marvel if the gate seeme strait because not knowne and therefore so hard to finde But adde hereto the second difficulty making it seeme strait to such as find it because being found it is as hard to enter Howbeit neither is this so much in the low building or straitnesse of the gate as in regard of the stature or rather stately looke of flesh and blood together with that luggage wherewith it is loaden by which it becommeth shall I say like 〈◊〉 Cammell not possibly able with his bunch to goe thorow a needles eye or rather like to an Elephant with a Castle on his back which cannot enter in though at the gate of a Palace In which respects untill there be a pulling downe and withall an unpacking and putting off of what may stop the passage and make it to stick in the entry it is not possible that flesh and blood should enter 1 Cor. 15.50 and come to inherit as in another sense Th'apostle speaketh the Kingdome of God For first for the former of these twaine the pulling downe of the looke how true shall that of our Saviour be ever found
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
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
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
me in that day Lord Lord have not we by thy name prophesied and by thy name cast out Divells and done many great workes through thy name and then will I professe unto them I never knew you depart from me yee workers of iniquity Parallel wherto is the second place in the words immediately following upon our Text as an exposition and confirmation thereof Verse 25. when â—he good man of the house is risen up and hath shut the doore and yee beginne to stand without and to knock saying Lord Lord open unto us and he shall answere and say unto you I know you not whence you are Then lo what pleading of old acqaintance not as if after death before Gods Tribunall there shall be any such parley but to note what it is that many in this life rely upon hoping thereby to be let into heaven vvhen they dye even a bare profession of Religion for then shall you beginne to say we have eaten and drunk in thy presence that is have been partakers of thy sacrificeâ— and Sacraments and thâ—â— hast taught in our streets as iâ— they should say wee havâ— been diligent commers tâ— heare sermons and yet neither is this inough for noâ—withstanding hee shall say 〈◊〉 tell you Verse 29. I know you not froâ— whence yee are depart from 〈◊〉 all ye workers of iniquity Thâ— third proofe consonant iâ— meaning to the two formeâ— is taken from the Parable 〈◊〉 the five foolish Virgins Mathâ— 25. who because they haâ— Lampes of an outward profession though they had 〈◊〉 wise care to provide them selves of oyle in their vessell are noted to have gone forâ— to meet the Bridegroome Verse 1. theâ— by shewing desire and expectation of his coÌ„ming as also no lesse then the wiser five to have slumbred and slept whiles he tarryed that is Verse 5. to have rested secure of entrance in with him whensoever he should come and yet seeking too late to enter were most miserably disappointed and shut out with I know yee not Verse 12. All these serving to teach us thus much that it is not every crying Lord Lord not every calling though with earnestnesse as men often on their death-beds seeme to doe on the name of God no nor yet preaching or working miracles in the name of Christ nor yet comming to eate and drink yeerly as the Iewes did in the Passeover or if it were monethly to receive the holy Sacrament at the Table of Christ Exo. 12. or weekly or daily to repair to the Church to heare the word of Christ not any or all of these nor yet lampes of outward temporary profession touching our hope and expectation of the comming of Christ that will serve our turnes to admit us with Christ into his kingdome No for though wee thus seeke which is more then many doe and heereupon conceive some hope of happinesse yet this is not enough such hope if there be no more will but deceive us except we shall labour to supply what is wanting which in those places we may finde added in the reasons of exclusion viz. first to leave to be workers of iniquity and secondly to labour to doe our Fathers will which is in heaven and thirdly to get with the wise Virgins oyle in our vessells that is true grace in our hearts which alone is able to nourish and keepe in the lampes of our profession untill the Bridegroomes appearance The endeavour whereof what is it in effect but that earnest strife which our Saviour exhorteth unto to enter in at the strait gate and walke in the narrow way so distastfull to flesh and blood that most had rather quite forgoe the hope of salvation then enter and walke in it yet as our Saviour maketh the comparison Mar. 9 43 c. that it is better to go maimed halt or with one eye to heaven then having every limme and member sound to be throwne headlong into hell So may we boldly say that it is farre better though crouching with broken shoulder-bones and stript naked of all garments spotted with the flesh to enter in at this strait gate to heaven then with the multitude who preferre earth to heaven and the enjoying of the pleasure of sinne for a season to the fruition of everlasting joyes to wander without this gate in the darke waies of death CHAP. XXV A caution against the seeming strait gate of superstition enforcing a double care and circumspection BVt yet Satan that old Serpent is so cunning and stil so ready to deceive Rev. 12.9 2 Cor. 2.11 11.3.14 that even here also we had need to be warned of his subtilty who because our Saviour hath counselled to enter and walke in the strait gate and narrow way hath according to his Apish and crafty custome to the end he might mislead men deuised and set foorth certaine gates and waies which carry shew of straitnesse Such as there are many after the heathenish and Idolatrous guise in the Popish pretended high way to heaven as their vowes of voluntary povertie perpetuall chastitie and regular obedience their set times of fasting shrift barefoot pilgrimages whippings of themselves and other penances to which the Rhamists upon this text refer us all which howsoever they make a shew of straitnesse to such poore underlings as are not able to releeve themselves by dispensation yet as many waies seeming strait may be paths of the broad way leading to death which the Papists themselves cannot deny unlesse they will make that a way to heaven wherin the Priests of Baal trode which yet may seeme as strait to flesh and bloud as any way of theirs when they cut themselves and that saith the Spirit as their manner was 1 King 18.28 with knives and launcers till the bloud gushed out so that such and no better these wayes of Poperie bee indeed howsoever magnified as th' onely state of perfection may appeare by two reasons First because they be none other then such as are taxed by the Apostle Col. 2.21 for Will-worship consisting in beggarly traditions Verse 22. such as touch not taste not handle not c. which all perish with the using are after the coÌ„mandements doctrins of men never prescribed by Iesus Christ secondly because they bring not unto Christ the end of the law and aime of obedience Rom. 10.4 Eph. 4.20 but contrariwise as Ieroboam set up Calves in Dan and Bethel 1 Kin. 12.28 to keep the ten tribes from going to worship God at Ierusalem so are these by Satan erected as false gates to make men to repose confidence in their owne meritorious perfections and supererrogations and not in Christ Seeing therfore everie gate and way which maketh shew of straitnesse is not that straite gate and narrow way of which our Saviour speaketh unto the agonie and strife here required must bee added that counsell which the Lord in Ieremy doth give his people Ier. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉
swearing deceitfully assuredly we shall receive a blessing from the Lord righteousnes that is Verse 5. the crowne and reward of our righteousnesse from that righteous Judge the God of our salvation For first in death vvee shall be sure of life to ascend where our glorious head is already crowned into the highest heavens there to dwell before the Throne and in presence of the lambe and to enjoy vvith God himselfe and all the holy Angells and triumphant Saints everlasting and most blisfull glory which seeing eye hath not seene nor eare heard 1 Cor. 2.9 nor the heart of man hath beene ever able to conceive Why should my pen goe about to describe and not rather leave all our soules who can entertaine hope thereof vvith joy unexpressible to stand astonished To speake therefore onely of our present state vvherein though we be the sonnes of God 1 Ioh. 3.2 yet it appeareth not what wee shall be whiles vvee are beneath in this vaile of teares and Tabernacles made of clay Iob 4.19 vvhose foundations are in the dust yet stand vve now in Gods courts dwell in his holy Tabernacle of which you heare what the Singer of Israel sang so sweetly Oh how amiable Psal 84. Verse 1. Verse 10. c. One day in thy courts is better then else-where a thousand yeeres yea a better choyce by far to be a doore keeper in the house of God then to dwell though with soveraign command in the tents of wickednesse Indeede let us weigh things vvell in the balances of the sanctuary and vve shall finde that there is no comparison between those dvvellings vvaies and vvalkings For to prevent exceptions briefly and give vvithall encouragement to every faithfull but fainting soule First for the company vvhat though vvalking in this narrovv path vve seeme to vvalke alone or vvith fevv companions Surely this may adde courage to us to goe on in assurance that vve are in the vvay to life vvhich if our Saviour be vvorthy credit but fevv doe finde For neither have in any age the best things pleased the greatest multitudes nor the best profession bin ever best reported of witnesse that speech of the Jewes at Rome touching the profession of Christians Act. 28.22 As concerning this sect we know that it is every where spoken against Notwithstanding neither shall we be in this journy all alone some in all ages having gone before us and some to the worlds end following after and many doubtlesse though not the most noâ— greatest Rufflers in the world even for the presenâ— footing it with us of all other the trustiest companions in the way Neither put case we were forced as Iacob to goe all alone Gen. 18. need wee to feare want of company since in this way lo as to him Christ Jesus and all the host of God the holy Angells Gen 32.1 are ready to meet with us Secondly for the way it selfe howsoever at first it may seeme difficult and displeasing to our flesh the duties of piety to weake beginners who are yet as old bottles not able to hold new wine Mat. 9.17 being not so delightfull but a burthen rather and the profession of the faith as to Nichodemus at first matter of feare Ioh. 3.2 till we are accustomed therunto have gotten strength as did the same Nichodemuâ— after to grow bold yet Ioh. 19 39. whâ— once vve have tasted 1 Pet. 2.3 Psal 34.8 arâ— growne well accquainteâ— with the grace of life wâ— shall finde vvith David Psal 11 9. nothing so sweete unto ouâ— soules as the service of thâ— Lord. Insomuch that wâ— shall see cause rather to pity then envy their wreâ—ched liberty that being noâ— servaÌ„ts unto righteousnes are Rom. 6.20.21 whiles they think theÌ„selves onely free the moâ— miserable slaves of sinneâ— And farther to prevenâ— the cavill which somâ— make an Apology for the sinnefull sloath in doinâ— naught or nothing becauâ— they can never do enough vvhat though when we haâ— done all that is commanded if we could Luc. 17.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which none can doe we must confesse we are unprofitable servants yet neither let this discourage us froÌ„ doing our best or making it with S. Paul our only aime to finish our course with ioy Act. 20.24 who have beene taught that what was impossible to the Law Rom. 8.3 Christ Iesus hath supplied for us and withal obtained that whoso beleeve in him shewing their faith by their sincere howsoever weake endeavour of obedience should bee in God the Fathers reckoning esteemed righteous and for his righteousnesse not their own obedience held worthy of life eternall And what though the children of God having their worldly state proportioned in Christ himselfe who in the dayes of his humiliation refused to be made a King doe for the most part want that outward pompe Ioh. 6.15 and lustre of the world thar so dazeleth the carnall eye Yet herein the Kings daughter excelleth al the children of this world Psal 45.13 that she is all glorious within perfectly faire in the eyes of her welbeloved Cant. 1.14 through his beauty which he hath put upon her Eze. 16.14 Cant. 1.4 and comely as the curtaines of Solomon in the sight of the unnaturall sonnes of her mother who are angry and envious against her Yea so doe the hidden beames of grace breake through the cloud of their afflicted and despised condition that not onely the cleare sight of the spirituall beholders doth discerne them as sparkes of heavenly beauty but even the envious eye of malignant worldlings cannot but looke upon them though as eye-sores nor their preiudicious heart but allow admire them making them that never regard to imitate the practise of their life at times to wish that they may bee partakers of the comfort of their death Num. 23 10 Finally where may the voice of lasting ioy and sound reioycing be heard but as the Psalmist speakes in the Tabernacles of the righteous Psa 118.15 For howsoever worldlings that never knew what true delight oâ— pleasure meaneth make a crackling of laughter like a fire of thornes under a pot Eccl. 7.8 thinking themselves to have at least th' advantage of mirth above Gods children who sit as Ioseph in afflictions unminded Amos 6.6 Iudg. 16.25 Ps 35 16.69 12. or as Sampson holy David derided of them in their merriments good fellowship yet herein also the righteous are more excellent then their neighbors Pro. 12.26 who though they walke in thorny waies and cannot but be pricked with many griefes and disquietments have yet Christ Iesus as the brazen Serpent to Num 21.9 looke upon whereby the sting of Death 1 Cor. 15.56 and strength of sin is so remooved from their hearts that grounded in faith renewed by repentance practised in obedience confirmed in patience they cannot but reioyce with ioy unspeakeable and glorious 1 Pet. 1.8 Neither is it for the Stranger to meddle with the Christians ioy Prov. 14.10 Sufficeth it him that as his portion in this life his corne and wine and oyle encreaseth Psal 17 14. Psal 4 7. the light of Gods loving countenance the promise of his continual assistance the comfort of his gracious spirit the hope of his glorious presence are hidden from the grosse and carnall eie partly by the malice and subtilty of the God of this world 2 Cor. 4.4 1 The. 2.16 but chiefly by the iust wrath of the God of heaven whâ— leaveth those despisers to behold Actâ— 13.41 and wonder at the hopefull endeavour and alacrity of his servants who weighing the precious worth of this counsell of our Saviour do strive by violence to enter into this gate of Heaven Psal 118.20 This is the gate of the Lord the righteous shall enter into it Isa 30.21 This is the way walke ye in it