pillar of the cloud which led the people of Israel in the wildernesse when that went forward the people marched when that stayed the people stood still all their iourney was framed according to the mouing of the cloud of the same vse is this Word of God in the way to life whē that calleth we may must moue when that restraineth we ought not to put forward our care must be to sute our course and cariage thereunto Now as Christ the head guide hath left the fulnes of direction in his written Word so he hath entrusted the Ministers of his Church therwith he hath committed it vnto them as the c 2. Cor. 5.19 Apostle speaketh not that they should engrosse it to themselues and leade the people of God which way thēselues please but that they might studie to search out the hid matter thereof and apply it to the directiō of Gods Church according to euery mans occasion For this cause the Pastors of the Church in respect of their functiō are called d Heb. 137.17 Leaders or Guides and whereas Christ cals ignorant and erroneous teachers e Matth. 15.14 blind guides it argueth that sound instructors are well termed by the name of Guids The interpreting of the Scripture is called a guiding of the hearers When Philip demaunded of the Eunuch reading as he rode vpon Esay f Act. 8.31 whether he vnderstood that which he read he answered him how can I except I had a guide meaning except hee had one to expound vnto him So then hitherto the matter is now brought he that would go on and proceed as he ought in the way to life must get himselfe a guide The head-guide is the Lord Iesus hee hath recommended his directions vnto vs in his Word and for the common benefit and instruction of his Church he hath giuen gifts vnto men and enabled them to lay open the mysterie of the Scripture and by this his ordinance he guideth directeth those that are in his eternall counsell ordained vnto life So that as it is said of the iourney of the Israelites that God did leade them like sheepe by the hands of g Psalm 77.20 Moses and Aaron so it is true in this spirituall voyage that the Lord leadeth his chosen by the hand of his Ministers By them he h Ephes 4.12 gathereth together his Saints These I am sure are all of them sure grounds that cannot be denied That the way of life is to vs vnknowne and therefore we need a guide Secondly that Christ Iesus is the only true guide Thirdly that he hath registred all his directions in his Word that is the whole counsell of God that for the dispensing of his Word notwithstanding the priuate vse which euery Christian may ought to haue of it he hath ordained publique teaching by which to guide our feete into the way of peace He that is disposed to be captious let him thinke well which of all these he can except against In the meane time we will take them for truth and so make the best vse of them This sheweth that albeit the most of vs at this day that professe religion Vse haue chosen guides vnto our selues yet wee faile in chusing the true direction some are guided by their owne priuate conceipts some by the guise of the times some go with the droue and are carried with the multitude some are led only by the courses of their forefathers they hold it a sure way to doe as they haue done the direction of Christ Iesus speaking in the Scriptures and reuealing his aduise vnto vs in the ministery of his Church is least looked after Each mā in those cases thinkes himselfe wise enough to bee his owne aduiser In Phisicke wee feare our owne iudgement and beleeue the Doctor in the Law our Counsellor in other things we seek to men that professe knowledge and are of vnderstanding in those things wherin we desire direction but in Diuinitie and in the cases of the soule most men imagine they are able to afford themselues coūsell good enough hence is it that the knowledge of Gods Word is not cared for the opening of it by exposition the vrging it by exhortatation and reproofe these things are little esteemed and indeed if men bee so wise that they can by their wisedome guide themselues wherfore should they value them But cursed be the man saith the i Jerem. 17.5 Scripture that maketh flesh his arme and withdraweth his heart from the Lord. God curseth the fancies of mens owne hearts and giueth a blessing only to the obedient yeelding to his owne ordināce what course soeuer is framed without the Word be it in mans reason neuer so plausible nay whatsoeuer is sought for in the word with a relying vpon a mans owne priuate collections in contempt or neglect of the publike meanes the Lord doth neuer blesse it it turneth into error and leadeth those that trust vnto it into destruction This therefore we are taught hence if we desire as becommeth vs to proceed in good things and according to the aduise of the spirit of God to be led forward vnto perfection we must seeke the direction of the only true guide Christ Iesus in the Scriptures If we be strangers in the booke of God we cannot chuse but be mistaken if wee would make true benefit by the Word the ordinance of God must be regarded and what euer he be that would be guided in the way of life hee must range himselfe among the common order of learners in Christs schoole This is the right way there is no blessing promised of God to any other course Now you will say to me perhaps this is a very vncertaine and hazardous course to bind our selues to be guided by men especially now a daies when as the world is so full of seducers and those seducers also so full of subtiltie and euery one making pretences of the truth to be on his side I answere I perswade not to this to build vpon men as though we should receiue directions for matter of saluation vpon trust beleeuing euery thing that is commended to vs by those that beare the name of teachers in Gods Church That were an intollerable bondage and a slauery not to be endured for the spirits must be tried k 1. Iohn 4.1 and the Scripture must be examined whether their doctrine be according If you say there is yet no certaintie for as they may mistake in teaching so may you in iudging also I answere we must be so much the more earnest with the Lord in prayer that his spirit may cōduct vs this rule in most things we may proceede by That doctrine which aimeth at this to bring men only to Christ by driuing them out of themselues to rest alone vpon his worthines and giues no colour of libertie to any sinne but still striues to keepe the corrupt nature of man within compasse that doctrine I say is the
with our Grandfather Adam after he had sinned forcing him by varietie of demaunds to see his errors h Genes 3. Where art thou and who tolde thee that thou wast naked hast thou eaten of the tree so al the Prophets and Apostles after held the same course the first thing they laboured in was to make men see that there was no hope of happines without a present forsaking of their accustomed behauiour Ieremie when hee would shew that among the people of his times there was for the generalitie no true conuersion reporteth the matter in these i Jerem. 8.6 wordes I hearkned but none spake aright no man repented him of his wickednesse saying what haue I done as if he had said there was not a man that had any so much as a conceipt of his owne erring they were all stronglie perswaded that their courses were right and vnblameable and therefore euery man turned to his race as the horse to the battell The same Prophet describing the repentance of the estate of Israell vnder the name of the Tribe of Ephraim which bare the sway in that kingdome k Ier. 31.18 relates it thus I heard Ephraim lamenting thus Thou hast corrected me and I was chastised as an vntamed calfe conuert thou mee and I shall bee conuerted for thou art the Lord my God now among other signes and euidences of repentance hee saith Ephraim smote vpon his thigh as who should say Ephraim hauing all this while runne a stubborne course in the verie depth of securitie now began to recall himselfe and to thinke that questionles he was out of his way the course was dangerous and it was now high time to reforme it It is noted in the prodigall sonne the perfect patterne of a true conuert that when he had runne a lewde course wastfully consuming the portion of goods which fell vnto him supposing as many younkers doe his stocke to haue been as a liuing spring which could neuer be drawne drie at last he came to himselfe the bethinking himself of his by-past folly was the first step vnto his recouery Me thinkes when I reade that parable I doe see the young prodigall like to a man riding fast in a wrong way and at last vpon a fodaine by the call of some that seeth his mistaking rayning vp his horse and euen inwardly chasing and fretting with himselfe for his former carelesnes he came to himselfe he thought all well before but now he perceiued how things went and what would be the issue if he so continued When the Lord was pleased to cal Paul who before as himselfe confesseth was l 1. Tim. 5.13 a persecutor and a blasphemer and an oppressor suddainly there came a voyce from heauen saying m Act. 9.4 Saul Saul why persecutest thou me as if the Lord had said O thou man knowest thou what thou doest vnderstandest thou who it is against whom thou settest thy selfe conceiuest thou the danger that will follow it so that the first thing God sought to bring him to was the sight of his own present error and that being once perceiued hee became tractable n Act. 9.6 Lord saith hee what wilt thou that I doe I might easily multiplie examples of this kind but these may serue to shew that the sense and apprehension of our owne wandring is the first step to our entrance into life And therefore it is that the scripture is so full in discouering our naturall erring The spirit of God speaking of the whole race and generation of o Psalm 14.3 mankind for so p Rom. 3.10 Paul applyeth saith that all are gone out of the way In Isaiah q Jsay 53.6 All wee saith the Prophet like sheepe haue gone astray it is a place worth the noting we haue gone astray like Sheep there is no creature more apte to wander then a sheepe there is none more vnapte of it selfe to returne into the right way againe The Oxe as the scripture saith knoweth his owner and the Asse his masters crib the very swine accustomed to the trough if hee goe abroade yet at night will finde the way home againe but the sheepe once strayed of himselfe returneth not All we therefore saith the Prophet like sheepe are gone astray to shew our simplicitie and how vnpossible a thing it is for vs of our owne power to returne And the Prophet in the next words giueth a reason Wee haue turned euery one to his owne way Gods waies and our owne waies are directly contrarie r Jsay 55.8 We runne naturally after the waies of our owne hearts and we cannot chuse then but wander vtterly from the way of life Again the lesson of our Sauiour here belongeth to all Enter in at the straite gate Entrance into a gate presupposeth a being without the gate no man is bid to enter that is alreadie within if all be exhorted to enter it argueth that we are all without if we be considered in our selues then as the Å¿ Rom. 3.16 Apostle saith Destruction and calamitie are in our wayes and the way of peace we doe know This care of the holy Ghost in the whole course of the scripture to acquainte vs with our wandrings argueth the necessitie of the right vnderstanding of it if wee desire to bee saued Let vs make vse of this point It is a point of great vse Vse helping vs in the most needfull point the right iudgeing of our owne estate let vs not be wilfully carelesse herein I beseech you why should we be desirous to iudge in other things as of times and seasons of the face of the skie as Christ saith of wares and commodities of cases and questions in the law and yet neuer care to vnderstand how it fareth with our own soules The soule is the principall and ought principally to bee looked vnto Let vs learne to bee able to iudge of our selues whether it be with vs as it ought to bee Proue your selues saith the t 2. Cor. 13.5 Apostle Let vs search and trie our wayes saith u Lam. 3.40 Ieremie Examine your heart vpon your bed saith * Psal 4.4 Dauid We all haue a hope that it is well with vs let vs looke to it that our hope as the x Rom. 5.5 Apostle speaketh may bee such as may not make vs ashamed There is no hurt gotten by the tryall of our selues there is alwaies danger in securitie There be thousands plunged into hell that thought nothing lesse till they came there and now they are past recouerie wee are all trauailers in one of these two waies and wee shall arriue at one of these two places here mentioned life or destruction there is no third who would not bee glad to know touching himselfe in which of the two waies he is that if he be in the euill way he may speedily come out of it if hee bee in the right he may goe on therein with cheerefulnes This point is the thing that I
bee comprehended in the text Our sauiour here compareth heauen to a place from which by nature we are all estranged true religion is the way leading to it humility the deniall of ourselues and the renouncing the by-past pleasures of sinne is the gate entring vs into this way Now the vse you know of a 〈◊〉 is for trauelers not for idle loyterers or vaine gazers or time deluding triflers such is this spirituall way it is a way leading to life therfore requireth a continuall proceeding from step to step from grace to grace without desisting without tyring vntill the iourneys end be reached vnto and this is the expresse doctrine of the scripture The author of the epistle to the a Hebr. 6.1 Hebrewes hath two excellent places for this purpose the first is in the 6. chapter where writing vnto those that had been well and carefully instructed in the first principles of religion which he termeth the doctrine of the beginning of Christ he exhorts them that not satisfying themselues therewith as though it were enough that they were thus entred and as it were seasoned with sound knowledge they should now be led forward vnto perfection as if hee had said Indeede it is true you haue begun well yet you must not thinke that sufficient there is a kind of perfection to be aimed 〈◊〉 you must still presse and endeauour onwards to obtaine it the second b Hebr. 12.1 place is in the 12. chapter cast away saith he euery thing that presseth downe discharge your selues as much as it is possible of all encumbrances the sinne that hangeth so fast on seeke to bee cased of it and let vs runne with patience the race which is set before vs heere iust according to this text hee likeneth the course of Christianitie to a race in which there must be a speedie hastening without giuing ouer vntill the end of the race be comne vnto We haue examples hereof in scripture two chiefly the one in c Psal 119.32 Dauid I will runne the way of thy commaundements there was a proceeding a going on a grouth in godlines The other in d Phil. 3.13.14 Paul speaking of the excellēt knowledge of Christ of feeling the vertue of his resurrection and of being conformable to his death Brethren saith hee I count not my selfe that I haue attayned to it and yet Paul was more thē ordinarilie expert in the mysterie of Christ but one thing I doe I forget that which is behind that which I haue done hitherto I am euen ashamed of it I account it not worth the naming I endeuour my selfe vnto that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus it is a place and an example worthie as the scripture speaketh to be writtē with the point of a Diamond in the tables of euery Christian mans heart Dauid describing the true worshippers of God that doe serue him in truth of heart without hypocrisie e Psalm 84.7 saith they are such as goe from strength to strength men that doe f Psalm 119.1 walke in the law of the Lord these manner speakings doe necessarily imply proceeding It is truely said that in religion not to go forward is to goe backward and that the mans knowledge and feeling is but a meere conceipt a matter of fancie only which is not accompanied with a desire of encrease All preaching all exercises of religion aime at one of these two either to conuert those that are vncalled or to build vp those which are conuerted Desire the sincere milke of the word saith the g 1. Peter 2.2 Apostle that yee may grow thereby and God giues the spirit vnto his chosen not only to renew them and to beget in them some little sparkles of grace but to make them h Hebr. 13.21 perfit in good workes We ought to thanke God alwaies for you saith i 2. Thess 1.3 Paul to the Thessalonians because your faith groweth exceeding lie The chosen of God are likened to k Psalm 1.3 trees planted by the riuers of waters which will bring forth fruite in due season whose leafe doth neuer fade this is not all for they doe not only hold their owne but they are so full of sap that they shall still bring forth fruit in their l Psal 92.14 age and euen then be fat and flourishing Euill men saith the m 2. Tim. 3.13 Apostle waxe worse and worse and n Jsay 1.5 fall away more and more from one extremitie to another adding drunkennesse to thirst as o Deut. 29.19 Moses speaketh It cannot then but bee a dishonor vnto God if his spirit shall not bee able to worke to the making of those that are his better and better to the leading them by degrees neerer and neerer vnto perfection Thus you see the certaintie of this point viz. that the enterers into this gate of life must not stand as it were about the doore and sit them downe as soone as they haue begun to taste of good things but there is a way before them to be trauailed in and as through the necessitie of nature they come euery day neerer to the end of their dayes so by the power of grace they must striue to come euery day neerer to the end of their faith the saluation of their soules Let vs apply it Vse 1. To reprooue that which hath been reprooued often but is not yet reformed and that is our slacknes and our sluggishnes in spirituall things There is not one man of many but hee thinks and is verily perswaded that hee hath religion enough and that he is come far enough in the waies of godlines hee knowes enough and he is zealous enough I desire but the testimonies of your owne hearts to witnes with me whether that which I say be not truth for if it were not so that men were strongly perswaded that for matters of religion they were forward enough how could it bee that they should make so little account of the meanes to bring them vnto more perfection how is it possible that they should not be ashamed of themselues to be found at this houre as ignorant in the grounds of pietie and as slacke in the duties of Gods worship and in the practise of holines as they were many yeres agoe There bee a great many of vs touching whom if it be enquired what knowledge in religion they had some good number of yeeres since what zeale they shewed in the promoting of Gods kingdome what care in the hearing of Gods word and in the worship and seruice of his name and againe how it fareth with them for these things at this present it will be found that looke how it was of old so it is yet ignorant then ignorant yet careles then carelesse yet no alteration no change vnles it be this namely that now they are more dull more vnteachable more hardned more cold hearted
true way the preacher that draweth to this is a true guide and his direction cannot deceiue vs. This is a plaine rule easie to be conceiued it is a short rule easie to be remembred it is a true rule easie to be confirmed in as much as it agreeth with the whole scope of the Scriptures which is Christ Iesus freely iustifying vs by imputed righteousnes before God and powerfully renuing vs and sanctifying vs by his spirit to the declaring of the ftuites of obedience before men This is the first thing that must accompany our care to goe on in the way to life a dependance vpon the true guide Iesus Christ reuealing his holy directions to vs in his word In some matters of interpretation of partiticular text or some points of religion of lesser moment it is possible for men of the greatest vnderstanding finally to mistake but he that will in humility and in a deniall and renouncing of himselfe take the right course to bee setled in maine matters that do necessarily concerne the saluation of his soule cannot though his learning be neuer so small vtterly bee deceiued The second thing that must accompanie our purpose of going on in the way to happines is circumspection an earnest heeding of our course so much is very manifest by the text You see heere that as the gate of entrance is termed straight so the way of progresse is called narrow now a narrow way requireth heedfulnes a little slipping or going to this side or that may breed a great deale of inconuenience And if we examine the scripture wee shall see the like heedtaking required in this spirituall iourney It is a charge of the holy Ghost that we should l Ephes 5.15 walke circumspectly walke exactly or curiouslie or to speake truly according to the words meaning walke precisely Make straite steppes to your feet lest that which is m Hebr. 12.13 halting be turned out of the way Paul calleth the life of a christian a n Galat. 5.16 walking by a rule as if a man went by a line which he will not which he dares not turne from Take heede that yee doe as the Lord your God hath o Deut. 5.32 commaunded you turne not aside to the right hand nor to the left An example we haue in Dauid first his resolution I thought I will take p Psalm 39.1 heede to my waies then next his q Psa 119.5.6 prayer O that my waies were made direct or straight caried as it were by a kind of leuell with a respect as himselfe after speaketh in the same place vnto all Gods commādements as whē a man hath a marke in his eye striues to keep an euen and direct course vnto it or as when a workeman applieth his rule to his worke and with his best indeauour ordereth the same accordingly This is briefly but yet plainely and vndeniably the truth of this point hee that desireth to proceede in the way to happines must remēber the way is narrow he may easily swarue from it and it doth therefore call vpon him for verie great heedines and circumspection The vse hereof is to discouer two euils in the times the one is carelesnes Vse the other is profanenes touching the former notwithstāding the straitnes which the word of God enioynes yet how great is our generall dissolutenesse who thinkes himselfe bound to those straite termes as that hee should make conscience of euery sinne what man doth euen as it were combine and couenant with himselfe to bee ielous ouer all his waies to set a watch before his mouth to take heede to his words to make a couenant with his eyes to be wary of his lookes to ponder the path of his feete into what company he comes to put his knife to his throat as r Prou. 23.2 Salomon speaks to beware of excesse to keep his heart with diligēce looking to it what thoughts he entertaines to be alwaies fearing euer suspecting himself lest he should be miscarried to bee still lifting vp his heart to heauen that the Lord may establish him who I say entreth into couenant with himselfe for this spirituall heedfullnes nay rather who doth not aduenture to take liberty vnto himselfe in some one thing or other according as his humor leadeth him mincing and extenuating sinne and supposing presumptuously that a man may wander and straggle a little from the way and yet returne And by this meanes Satan getteth great aduantage against many for while he allureth and telleth them vnder a colour of libertie from an euen and direct course he draweth them on further and further vntill like a man that hath quite lost his way they know not which way to returne Remember we therefore that the way to life is a narrow way it is not so as some profanely haue said that a man if if he will may as in a iourney hence to London take his pleasure by the way and ride here and there vpon occasion and yet at last though it bee something the longer first come to the place intended and so in traueling to heauen enioy the pleasures of sinne and yet for all that although it be somewhat the further way about arriue at the place of happines no it is a narrow way error on both sides a man cannot be too circumspect The second euill which this point discouereth is profanenes because wheras the word of God requireth in a mās conuersation very great heedfuldes yet in the world it is made a iest and a matter of ignominy and enough is supposed to be spokē to a mās reproch if he be charged with precisenes True it is that many putting on a shew of straitnes are notwithstanding loose enough in many things but what then though some doe professe godlines in hypocrisie yet that can iustly bee no preiudice to those that doe it in sinceritie certaine it is that in the matters of God no man can be too precise in the watching ouer his owne hart and in the pondring his waies no man can be ouer circumspect And therefore let men of corrupt minds who as Salomon saith ſ Prou. 14.9 make a mocke of sinne let such I say scorne as themselues list yet let so many as feare God and desire to approue themselues vnto him euer remember the narrownes of the way that leadeth vnto life and assure themselues that a little wandring after the vanities of their owne hearts a little satisfying themselues in the pleasures of sinne may soone mislead them and make the right way very hard to be recouered The third thing which must accompany our purpose of going on in the way to happines is a resolution and preparation for such encumbrances as may meete vs on the way It is wisedome we know in traueling to be prepared for the wether to be armed against such as lie in waite to spoile and do many times make a pray of the goods nay euen of the liues of the