our Saviours Doctrine as all circumstances of the Text may well seeme to beare it so may wee be perswaded to conceive of it if but from the frequent use of such like Questions in other places proposed by such carping companions As by the Pharises touching divorce Mat. 19.3 Is it lawfull for a man to put away his wife upon every occasion by the Herodians touching the Tribute mony Tell us what thinkest thou Mat. 22.17 Is it lawfull to give Tribute to Caesar or no By the Saduces touching the woman that had seven husbands broght in to impeach the doctrine of the Resurrection In the Resurrection whose wife shall she be of the seven Mat. 22.28 Of like cavilling nature to which to conceive take this Question also we may be moved the rather by consideration of the matter touching which it is made namely the number that shall be saved which may easily be conceived to containe in it a cavil against our Saviours Doctrine touching the meanes of salvation only by faith in the Messiah promised and true repentance by few embraced Whereat whiles the vnbeleeving Iewes who had beene taught to rest only in the formall observance of legall ceremonies marvelled no doubt murmured wee may well imagine this fellow more forward then the rest to move this Question by way of cauill or objection Whereto should our Saviour have returned answer that not a few but many should be saved his reply happily would not have bin to seeke to taxe our Saviors teaching as untrue that sure then men might be saved without receiving him or obeying his Doctrine since few were his followers doing what he required but on the contrary should the answer have beene as was expected rather that indeede there were but few who should enter into life this happly hee imagined could not but procure much ill wil if not worse unto our Saviour as being one that taught a cruell Doctrine much derogatory to that high conceit where-with most flatter themselves touching the universality and super-abundant riches of Gods mercy with which they cannot conceive how it should well stand to suffer the greater number of mankinde to perish CHAP. II. A discouery of Atheistical Scoffers and curious Questionists THe Question formerly examined being conceived as by some of iudgement it is to be not onely needlessely curious but also impiously carping and captious herein as in a cleare mirror we may behold discovered the humours that have ever beene in all ages amongst the people of the world and in speciall how This great and highest point of truth touching the matter and meanes of salvation is entertained eyther with carping impiety or with dangerous curiosity For so to shew that this caviller and his question be not without fellowes as it is most certaine that no elder age of the world hath wanted them who in the pride of their rebellious and unbelieving hearts have bin bold to make a mocke and to move cavill against the Sacred truth of God in his Word revealed which easily might be instanced even from the dayes of Adam downward untill Christ so that wee may not thinke such cavillers by Christs comming to be together with the Heathen Oracles quite put to silence Saint Peter hath not spared to forwarne us of the comming in the last dayes of such mockers who walking after their owne lusts 2 Pet. 3.9 shall aske where is the promise of his comming and be ready to bring reason against it as if there were no such matter to be looked for And accordingly how easie alas is it now adaies to finde and that amongst such as professe themselves worshippers of the true God in Christ many every where of captious and contradicting spirits who not onely liue the life but speake also the very language of Atheisme bewraying by their tongues their spite and deepe dislike against the truth of Christ revealed in his Word specially in this very point of points touching mans salvation Who if they be called upon according the tenour of the Baptist our Saviour Math. 3.8 Mat. 4.17 Acts. 2.38 Eph 5.15 Rom. 12 2. Psal 119.9 and his Apostles Doctrine to repent and beleeve the Gospell to walke circumspectly as by a line abandoning the fashions courses of this present world and taking heed unto their waies according to the Word that so they may be saved what shall you heare from them streight but questionings and reasonings such as this in our Text vttering the foolishnesse of their ignorantly prophane hearts For to giue instance in some few of their cursed speakings Then belike will they reply there can none be saved but such as follow Sermons which commonly are not the most and some of them as bad as proud covetous and malicious as any whosoever Or what if none can bee saved but such as will be so pure forsooth and holy as your Preachers would have thē then God be merciful unto us for sure but a few of many should be saved And then What then Why By this reckoning you would make God not to be so strong as the Divell Or how can that be true that God would have all men saved For though we be sinners yet did not Christ die for all Or Is not God mercifull yea his mercy above all his works Or may wee thinke that God made so many to condemne them Yea and what Predestinated them of old unto it ere they were borne Indeed saith the Papisticall Atheist Sir I have heard Preachers preach of Predestination but me thinks it is a very dangerous doctrine able to drive men to despaire Or What can they tell who shall be saved and who shall be damned Doe they know Gods secrets When I marvell were they in heaven to speake with God Or be not they men as well as others And good many of them no longer then whiles they are in the Pulpit Well wee bee sinners all God amend us and then wee shall I doubt not all at length come to heaven I appeale heerein to the judgement of so many as are able to discern and have had experience of any thing whether these bee not the questions and reasonings touching this main point of salvation and damnation of many of all sorts no better herein then very Atheists who beleeving neither God nor his revealed truth would faine flatter themselves in a vain deluding hope that Live how they list and doe what they please Yet God is mercifull and whensoeuer a sinner shall repent c. and Christ dyed for all and so for them and therefore they doubt nothing but they shall be saved as soone as the best Or say they be bad yet they be not the worst in the world there be as bad as they and if the worst therefore befall them that they doe goe to hell yet they shall have fellowes and trust to make as good shift for themselves as shall some others But to leave these wretches and their humours for a while may wee
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
hee instanceth in Theatre plaies and other idle and ungodly spectacles then which scarcely any thing can be found more pleasing to the corrupt mindes of the carnall multitudes Let us never imagine that we are privileged to do ought because we see others so to doe For let us remember that in the Psalme The transgressors shall be destroyed together Psal 37.38 this is all that is gotten by having company in sinning so also to bee accompanied in perishing And therefore how farre safer for us to leave reckoning what others doe wisely betaking our selves to whatsoever God prescribeth us to doe And if at any time we beginne to muse as Peter Ioh. 21.21 touching Iohn what or how such or such will doe Let us thinke streight how the checke of our Saviour unto Peter is no lesse for us verse 22. For What is that to us when wee are directly enjoyned to follow Christ And hereupon what must be our resolution but that of Ioshua that whatsoever others make choice to doe Iosh 24.15 yet we and ours will serve the Lord so as hee requireth of them that will be saved Which since the fewer sort doe in good earnest even of those that say they are Christians amongst whom many like those Iewes in Smyrna only say so and are not having at most Reu. 2.9 as Sardis a name to live when they bee dead therefore let our care be Reu. 3.1 to live as the fewer doe that with the fewer we may enter into heaven And this is our next use of the doctrine before delivered for admonition CHAP. VIII Comfort to Gods faitfull Ministers in regard of their unsuccessefull labours THe last and largest application yet remaineth to shew namely how this doctrine touching the small number to be saved which may at first sight happly seeme full of feare and is indeede I grant a point of terrour to wicked worldlings who therefore of al other points can hardliest brooke it affordeth aboundant comfort and even the riches of consolation first to Gods faithfull Ministers and secondly to all true believers For first for us who are set apart for this speciall service this great worke of winning soules if happily at any time wee finde discouragement labouring all in vaine and as for nothing without successe Isai 49.4 that after much paines taken in sowing of the fairest seed there appeareth so little greene above ground giving hope of harvest iniquity and infidelity still overflowing for all our preaching and but a few who yeeld sincere obedience being wonne by the working power of the word to the truth of faith yet for all this so we bee found faithfull 1. cor 4.2 in our service we need not faint but consider how it hath so ever fared and no better with those that were the most faithfull preachers of righteousnesse in all ages As with Noah in whom S. Peter telleth us how Christ went and preached to the old world 1. Pet. 3.19 full sixe score yeares with how little profit and with Lot who in Sodome vexed his righteous soule 2. Pet. 2.8 to winne the rest to goodnesse without successe As with Isaiah Isai 49.4 53.1 whose complaints in this behalfe are upon record Yea with our Saviour who by all his painfull travell got but as himself doth tearm them a little flocke Luc. 12.32 and they not Scribes and Pharises not Herod Pilat or such great ones but of the meaner sort for doe any of the Rulers beleeve in him Ioh. 7 48. Ioh. 19.38 39. surely except one Nicodemus or one rich Ioseph who yet are sore afraid a great while to confesse him hardly any A reason of which hard successe for comfort to us if happily we find the like or worse in this last and worst age of the world is yeelded in the doctrine before delivered because namely there are but a few of many the lesser number that shall be saved that we need not to let fall our courage if we see not wished for successe alwaies in the most or many No but rather how may this consideration serve to cheere up our spirits and make us to account it as well we may a speciall gift out of the undeserved riches of Gods grace shall God vouchsafe to deale so graciously with us who are at best but servants receiving nothing but what is given us Ioh 3.27 as to make his word put in our mouthes to become powerfull by his Spirit for any of his childrens good that any though but some few of many some one of twentie or two of an hundred or ten of a thousand sincerely embrace our Ministery and come to beleeve our report beeing brought to yeeld obedience unto Christ as heirs of life For surely if so God please to honour us howsoever his alone and onely must bee the glory who is alone the father of the spirits Heb. 12.9 able onely to give grace by whatsoever instrument yet may this comfort and encourage us to goe forward without fainting in this so weightie businesse like the painefull Husbandman in the Morning Eccl. 11.6 as Salomon counselleth in another case sowing the seede and at Evening not letting our hand to rest as not knowing which shall prosper by Gods blessing which onely can give the increase Being instant as Saint Paul so straitly chargeth Timothy 1. Cor. 3.7 2. Tim. 4.2 in season and out of season as himselfe professeth Acts 20. how he had laboured in Asia publikely Vers 20. and more privately with all of all sorts to win them unto Christ And then as it is recorded Act 17 to have befallen the same Apostle at Athens when he preached to them of the Resurrection Veâ—se 32. that some mocked and others marvailed howbeit as ver 34. certaine clave unto him and beleeved amongst whom was also Denys the Iudge of Areopagus or Mars-street and a woman named Damaris and others with them so may we hope to find that howsoever at our preaching some shall mocke and others marvaile or at the most applaud and say Well done c. and there an end yet some by Gods mercy will cling and cleave beleeving and being vvon to Christ a Damaris perhaps at one Sermon and Iudge Denys at another that howsoever not all nor yet the maior part be gathered yet sooner or later the elect shall so many at one time or another as it was said of the Gentiles at Antiochia Act. 1â— 48 as are ordained to eternal life Yea for howsoever as those vvho flocked to see vvonders Act. 2. they be ready in the beginning of the sermon to scoffe mock Ver. 13. or at least in their heart to contemne the Preacher but yet what know we but they may be caught upon the hooke if God shal bring them once to nibble at the bait as even those were many so pricked at the very heart by Peters powerful preaching that their cry was as you know there ver 37.
leave every one to examine themselves in what maner dost thou not think that there be many in hell now damned and so shall be for ever that never committed so many fearefull sinnes of what sort soever as thou hast done And if thus happly upon inquiry thou canst finde thy former estate to have beene before God by his Word and Spirit pulled thee out of the fire how there was in thee at all no manner of sound goodnesse no love unto Gods Word nor reverence of his Name nor conscience of his Sabbaths nor care to keepe any of his righteous lawes Oh then urge I this to drive thee to despaire no deare Christian but to make thee rather to stand astonished with thankefull admiration at the rich gracious and free mercy of thy God who as hee told Moses shewing mercy and having compassion on whom he will Exod. 33.19 Mat. 11.16 hath of his owne good pleasure without farther reason that can be given reserved thee for grace marking thee as with his owne sheepe-brand for one of his little flocke who though small yet need not to feare since his pleasure is as Christ himselfe hath promised to give them the Kingdome Luk. 12.32 CHAP. X. Foure speciall notes for the triall of our right in that estate IN the soundnesse of this rejoycing joy that they may be the more confirmed if any shall desire to have those notes or markes assigned whereby they may come to know themselves to be undoubtedly of that lesser flocke behold for triall foure onely amongst many as I conceive most especiall ones which therfore I wil make choice of briefely to commend unto our use The First whereof is this to see whether wee can finde in us new that is renewed hearts not new tongues only to speake not new faces onely to looke nor new hands onely to worke otherwise then before for all these though good signes of the renewing of the heart yet may be found where the heart remaineth old 2 Cor. 5.17 1 Cor 6.11 in very Hypocrites but new hearts which are never found but in new converted Crhistians whose sinnes are washed away by the blood of Christ who shall be saved For so in the new covenant Ezek. 36. on whom God promiseth to powre cleane water that they may be cleansed from sin I will powre cleane water upon you and yee shall be cleane verse 25. to them doth he promise also a new heart and spirit that they may bee wholly renewed with grace verse 26. a new heart also will I give you and a new spirit will I put within you and what a new heart hee meaneth hee openeth farther in the words following I will take away the stony heart out of your body i. the stony hardnesse which was in your heart before Non carnale sed carneum cor and I will give you a heart of flesh he meaneth not a fleshly but a fleshy that is a soft and tender heart to tremble at Gods judgements and believe his promises and obey his Commandements so as before they did not Indeed so it shall be when one is truely converted unto God he shall finde in him for spirituall matters what in regard of managing civill affaires is said 1 Sam. 10. that God gave Saul Verse 9. when he was turned from Samuel even another heart Surely another mind another will otherwise disposed affections then before That what before hee liked and loved those exercises tha◠company those courses sinfull wicked and prophane those now contrarily hee findeth his soule to abhor and loath and on the other side what before hee cared not for he could not abide he esteemed not of that now those exercises that company those courses Gods Word and Sabbaths and Ministers and people and their holy practices be they wherein his soule and spirit chiefely delighteth And whosoeever can find thus in him a new or an other heart it is as Gods privy seale set upon his soule that his soule is one of these few that shall be saved Of which seale when David by his fall and folly had even defaced the stampe hee praied so to have it again renewed upon him in that Psal 51.10 Create in mee O God a cleane heart and renew within mee a right or setled spirit So is this the first and evermore a sure note of salvation a new heart But farther for a second let us observe whether wee keepe aright an old remembrance I meane remembrance of what hath passed of old our former waies and workes that were not good how but with a kind of shame detestation of them Rom. 6.21 and even judging of our own selves for them as worthy of wrath For so is this given for a note of a right in Christ to life to judge our selves in our selves deserving death as in Ezek. 36.31 Then when as before God hath powred cleane water on them and given them new hearts shal you remember your owne wicked waies and your deeds that were not good and shall iudge your selves worthy to have been destroied for your iniquities and abominations Till when that men come to see judge themselves worthy to bee destroied they can never come to assurance that in Christ Iesus they shall be saved For first as in Zach. 12. Verse 10. they must weepe over Christ whom they have pier-ced ere they may hope to finde what is after promised Zach. 13.1 the fountaine opened by whose waters they may be cleansed And therefore prayed holy David Psal 51. Have mercy O God on mee after thy loving kindnesse c. for in ver 3. I know mine iniquities and my sins that is the bitter remembrance thereof is ever before me So must we with humbled hearts remember our former sinnes if wee would have God to forget them since this remēbrance wil be a meanes to breake our hearts and to keepe us as it did S. Paul still humble 1 Cor. 15.10 Iam. 4.6 and so capable of saving grace This therefore is a second note But thirdly will we have as it were Gods broad seale set upon us that others also may see and perceive that wee are his servants who shall be saved Then see Psal 101.2 119.59.60 as vvhat present care wee have for reformation of our owne lives so what zeale withall to turne and draw others unto God who as our selves of old or perhaps with us have gone astray For so in Ezech. 18.30 returne viz. your selves but is that enough No but which will follow upon the former and cause others to turne away from all your transgressions wherein they joyned perhaps formerly with you you with thē each provoking th' other and so iniquity shall not be your destruction In which regard let us think it said to every one of us what was once to Ieremy Ier. 15.19 If thou returne then will I bring thee againe and thou shalt stand before me and if thou take away the precious from the
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
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