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
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
swearing deceitfully assuredly we shall receive a blessing from the Lord righteousnes that is Verse 5. the crowne and reward of our righteousnesse from that righteous Judge the God of our salvation For first in death vvee shall be sure of life to ascend where our glorious head is already crowned into the highest heavens there to dwell before the Throne and in presence of the lambe and to enjoy vvith God himselfe and all the holy Angells and triumphant Saints everlasting and most blisfull glory which seeing eye hath not seene nor eare heard 1 Cor. 2.9 nor the heart of man hath beene ever able to conceive Why should my pen goe about to describe and not rather leave all our soules who can entertaine hope thereof vvith joy unexpressible to stand astonished To speake therefore onely of our present state vvherein though we be the sonnes of God 1 Ioh. 3.2 yet it appeareth not what wee shall be whiles vvee are beneath in this vaile of teares and Tabernacles made of clay Iob 4.19 vvhose foundations are in the dust yet stand vve now in Gods courts dwell in his holy Tabernacle of which you heare what the Singer of Israel sang so sweetly Oh how amiable Psal 84. Verse 1. Verse 10. c. One day in thy courts is better then else-where a thousand yeeres yea a better choyce by far to be a doore keeper in the house of God then to dwell though with soveraign command in the tents of wickednesse Indeede let us weigh things vvell in the balances of the sanctuary and vve shall finde that there is no comparison between those dvvellings vvaies and vvalkings For to prevent exceptions briefly and give vvithall encouragement to every faithfull but fainting soule First for the company vvhat though vvalking in this narrovv path vve seeme to vvalke alone or vvith fevv companions Surely this may adde courage to us to goe on in assurance that vve are in the vvay to life vvhich if our Saviour be vvorthy credit but fevv doe finde For neither have in any age the best things pleased the greatest multitudes nor the best profession bin ever best reported of witnesse that speech of the Jewes at Rome touching the profession of Christians Act. 28.22 As concerning this sect we know that it is every where spoken against Notwithstanding neither shall we be in this journy all alone some in all ages having gone before us and some to the worlds end following after and many doubtlesse though not the most noâ— greatest Rufflers in the world even for the presenâ— footing it with us of all other the trustiest companions in the way Neither put case we were forced as Iacob to goe all alone Gen. 18. need wee to feare want of company since in this way lo as to him Christ Jesus and all the host of God the holy Angells Gen 32.1 are ready to meet with us Secondly for the way it selfe howsoever at first it may seeme difficult and displeasing to our flesh the duties of piety to weake beginners who are yet as old bottles not able to hold new wine Mat. 9.17 being not so delightfull but a burthen rather and the profession of the faith as to Nichodemus at first matter of feare Ioh. 3.2 till we are accustomed therunto have gotten strength as did the same Nichodemuâ— after to grow bold yet Ioh. 19 39. whâ— once vve have tasted 1 Pet. 2.3 Psal 34.8 arâ— growne well accquainteâ— with the grace of life wâ— shall finde vvith David Psal 11 9. nothing so sweete unto ouâ— soules as the service of thâ— Lord. Insomuch that wâ— shall see cause rather to pity then envy their wreâ—ched liberty that being noâ— servaÌ„ts unto righteousnes are Rom. 6.20.21 whiles they think theÌ„selves onely free the moâ— miserable slaves of sinneâ— And farther to prevenâ— the cavill which somâ— make an Apology for the sinnefull sloath in doinâ— naught or nothing becauâ— they can never do enough vvhat though when we haâ— done all that is commanded if we could Luc. 17.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which none can doe we must confesse we are unprofitable servants yet neither let this discourage us froÌ„ doing our best or making it with S. Paul our only aime to finish our course with ioy Act. 20.24 who have beene taught that what was impossible to the Law Rom. 8.3 Christ Iesus hath supplied for us and withal obtained that whoso beleeve in him shewing their faith by their sincere howsoever weake endeavour of obedience should bee in God the Fathers reckoning esteemed righteous and for his righteousnesse not their own obedience held worthy of life eternall And what though the children of God having their worldly state proportioned in Christ himselfe who in the dayes of his humiliation refused to be made a King doe for the most part want that outward pompe Ioh. 6.15 and lustre of the world thar so dazeleth the carnall eye Yet herein the Kings daughter excelleth al the children of this world Psal 45.13 that she is all glorious within perfectly faire in the eyes of her welbeloved Cant. 1.14 through his beauty which he hath put upon her Eze. 16.14 Cant. 1.4 and comely as the curtaines of Solomon in the sight of the unnaturall sonnes of her mother who are angry and envious against her Yea so doe the hidden beames of grace breake through the cloud of their afflicted and despised condition that not onely the cleare sight of the spirituall beholders doth discerne them as sparkes of heavenly beauty but even the envious eye of malignant worldlings cannot but looke upon them though as eye-sores nor their preiudicious heart but allow admire them making them that never regard to imitate the practise of their life at times to wish that they may bee partakers of the comfort of their death Num. 23 10 Finally where may the voice of lasting ioy and sound reioycing be heard but as the Psalmist speakes in the Tabernacles of the righteous Psa 118.15 For howsoever worldlings that never knew what true delight oâ— pleasure meaneth make a crackling of laughter like a fire of thornes under a pot Eccl. 7.8 thinking themselves to have at least th' advantage of mirth above Gods children who sit as Ioseph in afflictions unminded Amos 6.6 Iudg. 16.25 Ps 35 16.69 12. or as Sampson holy David derided of them in their merriments good fellowship yet herein also the righteous are more excellent then their neighbors Pro. 12.26 who though they walke in thorny waies and cannot but be pricked with many griefes and disquietments have yet Christ Iesus as the brazen Serpent to Num 21.9 looke upon whereby the sting of Death 1 Cor. 15.56 and strength of sin is so remooved from their hearts that grounded in faith renewed by repentance practised in obedience confirmed in patience they cannot but reioyce with ioy unspeakeable and glorious 1 Pet. 1.8 Neither is it for the Stranger to meddle with the Christians ioy Prov. 14.10 Sufficeth it him that as his portion in this life his corne and wine and oyle encreaseth Psal 17 14. Psal 4 7. the light of Gods loving countenance the promise of his continual assistance the comfort of his gracious spirit the hope of his glorious presence are hidden from the grosse and carnall eie partly by the malice and subtilty of the God of this world 2 Cor. 4.4 1 The. 2.16 but chiefly by the iust wrath of the God of heaven whâ— leaveth those despisers to behold Actâ— 13.41 and wonder at the hopefull endeavour and alacrity of his servants who weighing the precious worth of this counsell of our Saviour do strive by violence to enter into this gate of Heaven Psal 118.20 This is the gate of the Lord the righteous shall enter into it Isa 30.21 This is the way walke ye in it
seduced soules into two companies first some there are who entertaine not so much as any shew of desire or care of entring into life nay as if they had made a covenant with death and hell Isai 28.15 or rather with their seduced soules to beleeve that Article of Atheisme that there is neither heaven nor hell how may they bee seene running a loose and licentious race of most abhominable prophanenesse wallowing in whoredomes blasphemies drunkennesse and what not defiling wickednesse refusing to be taught or told of the wayes of God yea in effect as those in Iob Iob 21.14 bidding the Almightie depart from them being such who desire not the knowledge of his waies or if they be threatned with the comming and terrours of the Lord like those mockers in Peter aske 2 Pet 3.2 where is the promise of his comming and drawing in the same yoke and with the same cords with those in Isa challenge and dare the highest Maiesty with let him make speed let him hasten his worke Isai 5.19 that we may see it c. or if happily their conscience at any time tell them by secret gripes that they must expect a iudge and iudgement yet how is their resolution made carelesse and desperate by their damnable abuse of the doctrine of Gods predestination that all must be as God hath determined what need they then to take further care seeing they can neither alter nor as they thinke farther what God hath fore-ordained 5. But besides these monsters whom more then hellish unbeliefe hath made in this particular worse then the very Divels themselves who beleeve and tremble Iam. 2.19 alas how many are there of a second order not so desperate who professing some desire and hope of life may yet be observed miserably to erre and wander in the wayes of death 6. For why some flatter themselves in wickednesse accounting the gate of heaven to bee wide and open and the passage obvious and easie to enter when they will as if Christ dyed for all or as if the bare name of Christ were a gate to let in all Papists Anabaptists Familists or any sect of Religion unto life and whereat by faith onely which they count no such great matter or at the hardest by an after repentance they may come to enter whenever they list though it be at the very last 7. Others stay without willing to enter but loath to adventure Why but becausâ— they are as Moab setled oâ— their lees Ier. 48.11 Zeph. 1.12 or as those in Zephany frozen on theiâ— dregges resolved beforâ— hand whatsoever the Lord voice be to goe downe intâ— Egypt Ier 42.14 to enioy as yet thâ— pleasures profits and credit oâ— this present world and therefore account they him their enemy that shall by telling them truth Gaâ— 4.6 forwarn theÌ„ to flee with speed from the wrath to come or if they will be perswaded to yeeld any thing it is but with Agrippa to become almost Christians Act. 26 28. or if you would have them absolute you must perswade others to be so also at least to suffer them to bee vnderided in their forwardnesse Pro. 21 2â— So doth the desire of the slothfull slay them whiles their haÌ„ds refuse to worke wishing to be happy but not regarding to be holy willing to be saved but loath to be restrained of their fleshly liberty content to heare of dying well but fearing if in their life they refraine from iniquity to be made a prey Isa 59.15 or at least a butte for the arrowes of reprochful tongs which difficulties rather then they will undergoe they suffer themselves with the multitude to fall downe the streame into undoubted lamentation 8 And yet a third sort there is in greater danger whiles they thinke themselves secure and out of danger as being conceited that they are entred already within the gate and walking in the wayes of life when as indeed they are but groping as the blind Sodomites in the darke Gen 19.11 not having found the dore Such as like the luke-warme Church of Laodicea thinke themselves rich and wanting nothing Rev. 3.17 when they are but poore Who howsoever for making some profession and holding some outward correspondency with God and his word so as withall they may keepe peace and friendship with the world they are so conceited of their owne perfection that they are ready with him in the Gospel who thought he had done all to aske what more is wanting to them Mat. 19.20 yet it is lamentably apparant how they deceive themselves with a shew of godlinesse and deny the power thereof 2 Tim. 3.5 taking on them the profession but yet not entertaining the love of the truth that they may be saved 2 Th. 2.10 As a iust punishment whereof how many do we see given over to strong delusions to beleeve lyes 1 Kin. 28.21 either to halt as Neuters betweene two opinions or to embrace with earnest eagernâ—sse a false Religion because which in the Prophet heartned the Idolatrous Iewes in their abhominations their forefathers have therein trodde before them Ier 44.17 or because these waâ—es of superstition seeme some of them strict and narrow and therefore likely to bee the wayes of life yea how many whilome made good shew and seemed to shine bright as starres in the firmament of heaven who are by the Dragons taile smitten to the earth Rev. 12.4 by their fall making manifest how they were but comets at the best whiles relapsed and having lost their first love they are as water once made hote growne colder for the heating and become scoffers and deriders Ismael-like or as Michol if not worse of any that shall in sinceritie set themselves reioycingly to walke in the wayes of God 9 Finally for conclusion of thâ—s complaint discovering the great necessity as I conceived it of dealing in this argument whiles thus the greater number of those that are stiled with the name of Christians despise or neglect Luk 7.30 Heb. 2.3 the counsell of God and this great salvation how doe they not onely sinne against their owne soules iudging themselves unworthy of everlasting life Act. 13.46 but also which is more to bee lamented by their opposite multitude and example dangerously daunt and dismay the harts both of Gods faithfull Ministers in their painfull labours and generally of true hearted Christians in their holy conversation Those whiles they see so little fruit of the travaile of their soules if not happily open defiance if they shall once proceede unto particulars Luk â— 19 as Iohn Baptist did with Herod These while they finde so little countenance or acceptance of their endeavours after sincerity if not rather a sway of times and manners to hinder them from cleaving without separation unto the Lord. 10 A remedy and as it were counterpoison against all which dangerous infections as our Saviour shall seem to give in that
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