CHAP. I. The Text resolved, and the first generall part, viz. the Questi­on considered.

IN these words is set downe, the summe of a Conference, which passed betwixt another man [Page 2] whose name wee finde not mentioned, and our blessed Saviour, concerning the great matter, most worthy for us all to harken after, of mans salvation. Wherein the parts are plaine in num­ber, as the verses, two: th'one making way unto th'other, and the latter inferred by occasion of the former; namely, a Question, and an Answer.

The Question moved by that other man unto our Sa­viour, touching the num­ber of them that should be saved: For, Then said one un­to him, Lord, are there few that shall be saved? whereunto is adioyned our Saviors An­swer, directed not to him on­ly, that moved the Questi­on, [Page 3] but to the rest also then present, for instruction, tou­ching the manner rather of attaining unto Salvation, but which withall implyed in it, the resolution of the Que­stion, moved about the num­ber: For, Then said hee unto them, Strive to enter in at the straite gate: for, many, I say unto you, will seeke to enter in, and shall not be able.

And first for the Question, (to touch that onely by the way, and so as to make plain the way to the Answer fol­lowing) the coherence of it with the verse prece­dent, Verse 22. may perswade us to think, that it was occasioned by our Saviours teaching, as he went journying towards Ierusalem; What? but, as [Page 4] else-where it is expressed, The Gospell of the Kingdome; Mat. 9 35. inviting all to repent, and beleeve in him, the Messiah promised, that so they might bee saved. Vpon hearing whereof, we may well con­ceive this fellow to move this Question, touching the number of them that shall be saved: Lord, are there few that shall be saved? but how our Saviour reckoneth here­of, wee may gather best by the indirectnesse of his An­swer, in appearance not unto the point, but made rather to the question, which should have been asked; namely, how men might come to be of that blessed number, our Saviour shewing there­by, as else-where by the like, [Page 5] his dislike, and disappro­ving of the Question moved. Ioh. 6.26.

But how farre his dislike was of it, and consequently our censure to passe against it, whether, as a Question on­ly needlesse and curious, or farther yet, carping; and captious; that is not left ex­pressed, and therefore cer­tainely, cannot be gathered by us, who know not, farther then is here revealed, with what heart, and to what pur­pose the fellow spake it.

Howbeit, as all agree in this, that it was at the best, a curious and impertinent de­mand, as of one, who being exhorted to set towards hea­ven, must know, first what store of company went that way, ere he would be drawn [Page 6] to undertake the journey: so farther, that it was worse then so, namely, out of a cap­tious humour, to carp and catch, if possible, at 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 [Page 7] 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 [Page 8] 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 [Page 9] 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 [Page 11] 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, [Page 12] 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 [Page 13] 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 [Page 14] 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, [Page 15] 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 [Page 16] 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 [Page 17] 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 not note also another sort, not so im­pious, but of a more indif­ferent temper; who yet through idle curiosity, are dangerously transported, from embracing the meanes and way of salvation pre­scribed, to make question how many, or what others [Page 18] shall be saved? Yes verily; but, who herein shew them­selves to be, what Saint Pe­ter would not have Christi­ans to be, 1 Pet. 4.15. busie bodies, or (as the word originally impor­teth) as Bishops in anothers Diocesse. [...]. As yet once, the same Saint Peter may seeme to have beene, when our Savior, saying to him, Follow me; Ioh. 21.19. He replyed streight vp­on the sight of Iohn, Verse 21. with, Lord, what shall this man doe? Right like to whom in hu­mour, may the most part of men be found, more curious in enquiring what they need not, whether, or how many others shall be saved; then faithfully carefull, to doe what God requireth, that themselves may attain salvation.

Nay, heerein, how many are there, that agree in hu­mour, with that Phrisian Prince; who, when by the French men, under the go­vernment of Charles Martell, Gual. hom. 140. in Luc. Nauel. vol. 2. Generat. 24. about the yeere of Christ, 730. the Phrisians were com­pelled to imbrace the Chri­stian faith, comming to be baptized, and having one foot in the water; is recor­ded to have turned about to the Bishop, desiring, first, to be resolved, whether more, already departed, were in hell, or more in heaven; but receiving answer, that the greater number were in hel, whither all must that would not be baptized, & become Christians, refused thereup­on to receive the sacrament, [Page 20] pulling his foote out of the water, and professing that he would follow where the most were gone before.

This, you will perhaps say, was the desperate hu­mour of an Infidell, that knew not God: Howbeit, would God, he had not left behinde him, euen amongst Christians, many his fel­lowes, all too kinde hearted good fellows in this behalf; who, though in words they will not for shame professe so much, yet prove by their licentious life, and wicked deeds, that they had rather with the multitude, though wandring along to hell, then with the lesser, but far wiser company, goe streight to heaven, curiously inquiring, [Page 21] as heere this companion, touching the number of them that shall bee saved, how great or small it is; wishing in heart, & hoping it will be great, that so they might also shuffle in a­mongst the multitude; but not caring truly to learne, or when they are directed, o­bediently to follow, and walke in that path, which will, though it be narrow, lead them unto life.

CHAP. III. The second maine part: our Sa­viours Answer: And first, what is therein implyed— that, but few are to be saved.

THe bad Humours of the world mentioned, and in part met withall, being hereafter farther to be cen­sured; we may pass from the consideration of the Questi­on & proceed to the Answer, which our blessed Saviour, his Fathers wisedome, hath wisely, and to better pur­pose framed, for direction, and stirring up of so many, [Page 23] as seriously desire to enter into life: Strive to enter in at the strait gate: for many, I say to you, will seeke to enter in, and shall not be able.

Wherein, we have two things to observe in gene­rall: First, what is implied, viz. the resolution of the que­stion moved, touching the number of them that shall be saved. Secondly, what is ex­pressed, viz. an Exhortation, or counsell, together with a reason to enforce it, tou­ching the manner of attai­ning unto salvation.

And first, for the imply­ed Resolution of the questi­on; wee may conceive our Saviour dealing here with this questioning compani­on, right, as Solomon dire­cteth [Page 24] a wise-man to deale with a foole; whiles he an­swereth him not, according to his foolishnesse, that is, not di­rectly to his question as hee expected, lest so hee might seeme to approve it as a question pertinent, and em­bolden him to further reply: and yet, according to his fool­lishnesse he answereth him, that is, howsoever indirectly, yet fully to the point, that hee might not grow wise, (as such Cock-braines quickly will, if they be let alone, un­answered) in his own cōceit. For why? whiles here he gi­veth warning, both to him, and all the rest, to strive and struggle, Pro. 26.4.5 1 Cor 9.25 [...]. and even sweat & wrestle, as those doe that try masteries: (for, from such vio­lence [Page 25] is the word heere bor­rowed) to enter in, viz. into Heaven, by the strait and nar­row gate, as the onely dore to life; telling them, the more to stir them up to care, that, Many will seeke to enter, if wishing and willing would serue, who yet for want of earnest violence shall be shut out: how doth he, not onely imply an answer to the que­stion moved, that indeede, but a few, in comparison with the multitude, shall be saved; but also to prevent all farther cavilling, yeeld withall a reason, from the straitnesse of the gate, wher­at therefore so many sticke, why it is, that so few come to be saved.

From which resolution of [Page 26] the point, that which it hath pleased our Saviour to reveale, we may be bold for our instruction to take no­tice of, touching the counsel of Gods wil in this particu­cular, namely, that: — They are but few, the lesser number of man-kinde, that shall enter into heaven and be saved. — For, what in this answer Christ implyeth, wee may see how else-where, he more fully openeth, making, as it were, a comment upon this Text, in Math. 7.13.14. En­ter in at the strait gate: For, it is the wide gate, and broad way, that leadeth to destruction: and many there be which go in there­at: Because the gate is strait, and the way narrow, that lea­deth unto life, and few there be [Page 27] that finde it. So plainly and fully speaketh our blessed Saviour for resolution of the point, that we need not, now wee once have heard his voyce, any farther witnesses.

CHAP. IIII. A doubt proposed, cleared by S ^t. Augustine, touching the many, and yet few that shall be saved.

TO the end that none may be dismayed at the former doctrine, Ioh [...].6 [...]. as an hard saying, and aske as the Disci­ples, Who then shall be saued? Mar. 10.2 [...] Let us againe heare the [Page 28] same our Saviour speaking yet, of many, not a few that shal be saved, Mat. 8.11. I tell you, that many shall come from the East & West: (he meaneth those of whom Isaiah before had prophesied, Isa 49 12. & 60.8. even us sin­ners of the Gentiles) and shal sit downe with Abraham, Isaac and Iacob, as at a banquet, in the Kingdome of God. And if we would yet farther under­stand how many: consider, how, Reuel. 7.9. besides the hundred forty & foure thousand, sealed out of the tribes of Is­rael, Iohn saw a great multitude, which no man could number, of all Nations, and Kindreds, and people, & toungs, standing before the Throne, & before the Lamb: clothed with long white robes, and Palms in their hands, as ensigns [Page 29] of victory, ascribing to God the glory of their salvati­on. And if any shall here­upon call in question, how these contrary sayings may stand together, that so many shall be saved, and yet but few: let us heare Saint Au­gustine, sweetly me thinkes, Sermon. [...] 32. de ver­bis Domini. Multi cer­t [...], & pau­ci [...] & pau­ci & multi. Multi soci­etate Ang [...] ­lorum: sed pauci com­paratione multorum perd [...]toru [...]. reconciling the difference, & clearing this doubt. They are many surely, saith hee, and yet but few; and few, and yet many, that shall bee saved. How can this be concei­ved? thus briefely: they are many, gathered together, in company of Angells: and yet but few, in comparison with the many wicked, of all sorts, that perish. Will you have his si­militude, very fitting to make this to be conceived? [Page 30] as the wheate cornes in the thre­shing floore are scarcely conspicu­ous for the chaffe which cove­reth them, that one may see the floore, yet not see the corne, ex­cept heere and there happly a graine, where yet, when once the corne is winnowed, and the chaffe removed, there will be found a great heape of corne, to fill full the Graynar: euen so is it, saith he, with the elect that shall be saved; heere, whiles they lie in this world, as in the barne-floore, mingled with the wicked, they are so covered, that they can scarcely be discerned, except heere and there hap­ply one or two, Aream vi­deo, & gra­na quaero. some few of many: and yet, when the winnowing day shall come, that the wicked, as the Psalmist saith, Psal. 1.4. shall as the chaffe be scat­terred [Page 31] with the wind, yea, Mat. 3.1 [...] Tanta massa de h [...] Ecclesiae [...] ­rea, [...] impl [...]a [...]hor­reum [...]eli. as the Baptist threatned, consu­med with the fire, the floore be­ing purged; lo then, so great an heape out of the barne floore of the Church, that it shall fill full the Graynar of Heaven.

And even so is it, as that good Father hath well resol­ved it. If wee consider the Church of God, and num­ber of Gods elect, who have already entred heaven, since the worlds first foundation, or shall hereafter, untill the last day of the dissolution; wee may well say that they are many, yea, very many; thousands, hundred thou­sands, millions, the election of Israel, Rom. 11.2 [...]. the glory and fulnesse of the Gentiles. And yet for all this, the Doctrine of our Sa­viour [Page 32] at first delivered, and resolution of the question, still remaineth firme as hea­ven, that a few only shall be saved. How can they bee counted few, that are in themselves so many? Sure­ly, (as S ^t Augustin) by com­parison. For so, as an hun­dred pounds, were in a poore mans purse a great summe of mony, which yet is but small, and as a matter of no­thing to the Prince that hath millions in his coffers: even so, though the elect are in themselves a great com­pany, hardly by man to be numbered, yet are they but a small number, compared unto the innumerable mul­titudes that perish; surely but an handful, or as our Sa, [Page 33] viour calleth them, a little Flocke; or at most, Luk 12.32. all of them both Iewes and Gen­tiles, in respect of the other company, but as the Army of Israel, sometimes in com­pare with that of Aram, like two little flockes of Kids, whiles the Aramites filled the Country. 1 King. 20.27.

CHAP. V. The truth confirmed by testimo­ny of the Prophets, Gods pro­ceedings, and our Saviours parable.

A Farther proofe of the truth already cleared, will easily offer it selfe, if we giue eare to the complaint, and credit to the report of the more ancient Prophets, frō whom also we may learn how the Lords proportion [Page 34] hath ever bin the least. 1. Testimony of Pro­phets. Isa. 6.13. As a Tenth, or a Tithing, scarce one for nine; so Isaiah. Nay, wel if it were always so, but scarce one of an hundred, some­times hardly two of a thou­sand; Ier. 3.14. as in Ieremies time, one of a City, and two of a Tribe. So againe in Isaiah, Isai 17.6. as the shaking of an Olive tree, two or three ber­ries left in the top of the upmost boughes, and foure or five in the highest branches. Micah 7.1. So in in Mi­cah, as the summer gatherings, and as the grapes after the vin­tage, no cluster being left to eate.

Finally, to make up a full consent of Prophets in this complaint, so also in Amos, as the Shepheard taketh out of the mouth of the Lyon, Amos 3.12 two legs, or a piece of an eare: so shall the children of Israel be taken, [Page 35] here and there one, violently rescued out of that common and general Apostasie. And howsoever it be true, that wee have nothing precisely to determine, touching the proportion; yet may we to this purpose, marke that in Isaiah, as Rom. 9.27. it is ap­plyed directly to the point: Though the number of the chil­dren of Israel were as the sand of the sea, Isai. 10 12. yet shall but a remnant be saved. And if this be the proportion, among the chil­dren of Israel, the visible Church, wherein are onely the ordinary meanes of sal­vation to be found: alas, what may be thought tou­ching others scattered tho­rowout the world innume­rable, which have beene in [Page 36] all ages, and still are with­out the bounds or compasse of the Church? that if, as Christ Iesus the father of the Prophets, yea the truth and life it selfe hath witnessed, and that oftner then once, many are called, Mat 20.16 & 22.14. but few chosen, but few of those many, that are called; then may wee be bold to avouch for truth, though delivered in the A­pocryphall, (2 Eldr 8.) that There be ma­ny created, and few that shall be saved. The most high having made (as there it is answe­red) this world for many, but the world to come for few.

To illustrate which far­ther, very fitting is the simi­litude which there is ad­ded: As when thou askest the earth, (Verse 2.) it will say to thee, that it [Page 37] giveth much earthly matter, to make pots, but little dust, that gold commeth of: (Like our Mendip mines; a great deale of lead, but a little siluer, and that not without much cost and paines refined, from the baser mettall:) So is it, saith he, with the worke of this world. Indeed, most true, a great deale of base mettall ther is, and ever hath beene in the world, for a little that is of price, and yet let not us either marvell, or murmure at it, since wee know, how a few little wed­ges of gold, are more worth then an hundred times their weight in sowes of lead: and surely so is one Saint, or Son of God that shall be saved, more worth in Gods [Page 38] account and value, then a world of sinners, that in their wickednesse justly pe­rish, and are damned, that no marvaile if these unions be found single by one and one, and lie not as com­mon peoble stones in every street.

2. Gods pro­ceedings.Farther, that we may not marvell that God should suffer so many in their sins to perish, reseruing onely but a remnant for himselfe: let us remember how it hath ever been so of old. As in the old world, one Noah, and seven with him saved in the Arke, and all besides, e­ven the world of the ungodly (as Peter calleth them) drow­ned in the flood. 2 Pet. 2.5 Verse 7. So after in [...]dome, one righteous Lot, [Page 39] with onely his two daugh­ters, escaping of so many thousands, from the fire. So in Iericho, a well-peopled Citie, Heb. 11.31 onely Rahab spared with her family. And what shall I tell you, of that (which was but a type, not holding in all particulars?) how of sixe hundred thousand men of warre, of Israel, Numb. 14.30. com­ming out of Egypt, two one­ly, to wit, Caleb and Ioshua, entered Canaan. These may serve to shew, that in tem­porall judgements, it hath beene mercie with God, when many perished, onely to rescue, and reserve a few, marked by grace, for such deliverance. And right so shall it be in the world to come, a few onely saved [Page 40] through the riches of Gods mercy, and th'other left most justly to perish.

I will spare to open the reason of this Doctrine far­ther, till I come in the more particular handling of the Exhortation, to speake of the strait and narrow gate, where­at so many sticke, and for want of striving cannot en­ter. 3. Our Savi­ours para­ble. Onely to make up the confirmation of this point, that but few are saved: let mee referre your thoughts, somewhat seriously to con­sider that Parable by our Sa­viour proposed in the Go­spell, Mat. 13.3. &c. touching the foure se­verall kindes of ground re­ceiving seed, of which, one only brought forth fruit, fit to bee gathered into the [Page 41] barne. Whereto if we adde, (that which palpable expe­rience teacheth us) that in the compasse of the earth, not the twentieth, no, nor yet the fortieth acre of ground, is arable receiving seed; but heere a wood, and there an heath, a bare common, or at best, a pasture or meddow, that being neither plowed nor sowne, can at the most but bring forth grasse and hay, food fit for cattle, not for reasonable creatures; hence may our own hearts tell us, what we are to thinke of the harvest of the Lord, viz. that howsoever the crop once ga­thered, will be great and goodly, never such an har­uest, never such a joy, yet is the Lords crop but small in Isai. 9.3. [Page 42] compare with that which groweth, in the large and spacious surface of the world.

Wherein, (to come to a suruay) it will easily ap­peare, that of the foure grand quarters of the earth, scarce one, and that the least of the foure, belongeth in severall, as glebe, and ara­ble 1 to the Lord. For, first, how hath ever the far grea­ter part, lieu wast, and not at all manured: but there a wildernesse of Savages, or Heathen Idolaters, that ne­ver scarce heard of God and Christ: and here an heath, of cursed Mahometās, preferring their false Prophet, before Christ: & here & there scat­tered, a barren waste, like [Page 43] Iericho, Ai, or Sechem, razed downe, and sowed with salt, Iosh. 6. & 8. Iud. 9 45. of unbelieving Iews, to this day despising and despigh­ting Chist? Yea, and farther, of those that would be ac­counted plough-ground of Iesus Christ, how much is there that hath darnell and cockle sowed, in steade of wheate and barley, super­stitious inuentions of man, which cannot bring forth good fruite, in stead of the good seed of grace, the word of truth? as in the fields of Spaine, of Italy, and other Po­pish countries.

And yet farther, euen here, and where else, through the riches of his love and grace, Christ Iesus, as the good sower, commeth with his [Page 44] seed, alas, how many that refuse to be either plowed, or sowne? and that while, no marvell, if like the sluggards field, Pro. 24.30. they lie wast, and over­growne with weedes and nettles, of loathsome vices; some with whoredome, and filthy drunkennesse; some with swearing, and despe­rate prophanenesse: with pride and malice, others: and others with the world, and wicked covetousnesse. Or if so any be, as pasture, or meddow ground, of a bet­ter mould; yet whiles they receive not seede, whiles they heare not Gods blessed Word, what fruit can it be hoped they should bring forth, better then grasse and hay at the most, of civill [Page 45] conversation, and morall honesty? That lo, these se­verall portions put apart, alas, where is the fortieth acre, (to speak in compasse) that may bee accounted as tillage to the Lord, so much as ordinary cōmers to heare Gods word, and to have cast on them the seed of Grace?

And yet, secondly, even of 2 those few that come to heare, how many are there, Ma [...]. 13. 1. whose hard and ignorant harts give the precious seed no entrance at all, which are no better then the high way ground? 2. Verse 19. of those that goe farther to entertain the seed, how many spring vp at first, that wither streight againe in time of triall, being no better then the stony groūd? [Page 46] Thirdly, Verse 20. of those that seeme so to heare, under­stand, and practise for a while, that they are thought to grow a pace, and promise much increase, how many that are blasted, as in the bud, & quite choaked with the world, ere they grow to ripenesse, speeding no bet­ter then the thorny ground? That there remaineth in fine, Verse 22. but a fourth (and scarce­ly that alwaies) of a fortieth part, that as the good ground receive and keepe the seed, and with patience and per­severance, bring forth fruit, good wheat, ripe and full for the haruest of the Lord. Verse 23.

So hath the point by consideration of this parable also, beene abundantly con­firmed, [Page 47] that howsoever in themselves they be a great multitude: yet in compa­rison with those that perish, and are as tares reserved for burning, but— a few, a farre lesse number that shall be saved, and as good corne be gathe­red into the barne. So ma­ny waies are there to mis­carry and goe wide, where­as, their is but one gate (as is shewed after) and that ve­ry strait to enter aright.

CHAP. VI. Contrary errours refuted, and the Obiections answered.

THe Doctrine of our Sa­viour, thus largely con­firmed, affordeth to us all [Page 48] most profitable vse. For first, it maketh flatly for correcti­on and confutation, of all A­theistical unbelieving ones (of which sort the world to this day is full;) who, to flatter themseves in their owne ungodlinesse, do seeke to set wide open the gate of Heaven, as if all might enter. Num. 16.3 Bearing themselves and others, what they may, in hand most madly, con­trary unto Christ Iesus his resolution, and the truth de­livered, that not a few, but all rather, or sure the greater part, at least of those that professe faith in the name of Christ (be they Papists, Familists, Anabaptists, or of what other sect, howsoe­ver living, or whatsoever do­ing [Page 49] shall bee saved in fine, & go to heaven. For counte­nancing of which conceit, you have partly heard be­fore, what reasonings are brought by such cavilling spirits: from the Mercy, Pow­er, Will, and Iustice of God, and the infinite rich Merit of the death of Christ. For ‘Is not, say they, God mercifull; Yea his mercy over all [...] ▪ Or, Is not God strōger 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 th [...] he should make so many to co [...] ­demne them? Or finally▪ [Page 50] 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 [Page 51] 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 cōmon 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 [Page 52] 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, 2 [...] Gods mer­cy. for the questi­on moved touching the [Page 53] 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 [Page 54] 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 [Page 55] 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 [Page 56] 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 singu [...]is ge­nerum: i­nullum ge­nus homi­num excipit a salute, quia olim tantum Iu­daeis, sed modo om­nibus pa [...]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 [Page 57] 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 [Page 58] 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 [Page 59] 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 thus? or, hath not the Potter power of the clay? &c. And secondly, this far­ther I say with Salomon, Pro. 16 that The Lord hath made all things for his owne sake, that is, for the praise of his own glory: even the wicked for the day of evill; Rom. 9.21. and with the Apostle, What and if God [Page 60] would, to shew his wrath, and to make his power knowne, suf­fer with long patience, the vessels of wrath, prepared to destruction? Howbeit though their making and preparation be from God, yet according to the phrase in Hosea, Hos. 13. [...] their destruction is their owne, and their dam­nation most justly merited by themselves; as will ap­peare most cleare, before [...]l the world, in the last day if not sooner, when not onely the heavens shall de­clare their wickednesse, and the earth and all the crea­tures, Iob 20.27. shall rise up against them: but also their owne guilty conscience, shall be forced in horrour to ac­knowledge without im­peachment, [Page 61] the justice of the Lord, in seeking his owne glory, by the just condemnation of so many Reprobates, it being the riches of his mercy to save, though a lesser number; when as all in justice have deserved death. And ther­fore thirdly, for close of all, what, though our blind eye of carnall reason could not for the present discern sufficiently of Gods ju­stice, in this behalfe? no more are wee able to con­ceive the causes of farre in­feriour matters, as (for in­stance) of the ebbing and flowing of the sea, except onely by conjecture. And how much lesse then are wee able to understand [Page 62] Gods fearefull power, or to comprehend his judge­ments, which are as a great deepe, Psal. 36.6. hard to bee sounded to the bottome, with the plummet of our reason, specially in this particu­lar, touching which you know how the Apostle cryeth out by way of ad­miration: Rom. 11.33. How unsearchable are his iudgements, and his wayes past finding out! Howbeit, this we may resolve, that how­soever the reasons of them be now hid from us, yet are they knowne to his eternal wisedome, and therein re­served to bee revealed as most iust, before all the world, at the glorious ap­pearing of the Lord Iesus: [Page 63] who, as the Sunne of righ­teousnesse, will then lighten all things, 1. Cor. 4.5 that are now hid in darknesse.

CHAP. VII. That men ought to endeavour to be of the lesser number, and not to follow multitudes.

THe truth of the Do­ctrine formerly deli­vered, and now cleared, and freed from those cavils and obiections that might be raised against it, may serve to us in the next place, briefely, for instructi­on: to settle and confirme us in the faith and per­swasion [Page 64] of this secret of God, by Christ himselfe so plainely revealed, that but a few shall be saved. And let us be withall perswaded of the reason, why our Sa­viour hath vouchsafed to reveale this secret to us. Surely, not to drive any to despaire, or to worke in them distrust, as if they might not come to be sa­ved, except the fault be in themselves: but rather to stirre all up to prayer and watchfulnesse, To worke out their salvation with feare and trembling; Phil 2.12. Solliciti de medijs, non dubij de fine. not doubtfull of the end, but carefull of the meanes, bringing to that end. Since the fewer that we heare like to partake true happinesse, the more [Page 65] earnest should be our en­deavour to come to be of that smaller number; not securing our selves (as the manner of some is) as if heaven should be cast on vs, or as if all the world should be saved: no, for the blessing of life eternal, though it be great, yet have we learned, that it is not generall, nor shall all, no, nor the greatest part, nor yet, if wee will beleeve The'apostle, 1 Cor. 1.26. the noblest or wealthiest part ge­nerally enioy it.

Wherefore, howsoever Papists stand much on multitudes, and carnall wretches (not caring what they doe) beare themselves out in this, that they doe [Page 66] but what they see others, yea, the most, to do before them: yet let this serve to perswade us to a safer course, viz. as Th'apostle wisheth, not to fashion our selves after the world; Rom. 12.2. ney­ther ever to suffer our selves to be drawne, to doe ought, for company, which is not warrantable. For, what though most in their common use of speech, in­ure their tongues to take in vaine the name of God? and but few that (as the opposition is in Salomon) feare an oath? What? though the greatest num­ber remaine in sottish ig­norance, Eccl. 9.2. having the prea­ching of the Word in no esteeme, because they ne­ver [Page 67] felt the power thereof? And but a few in compari­son, that either love or care much to listen after saving knowledge, in attending unto the meanes by God thereto appointed? What though most doe reckon of the Sabbath, onely as a day of rest for carnall delight? And but a few of many, that, as God in the Pro­phet counselleth, Isa. 58.13. doe conse­crate it, as glorious unto the Lord? that many neglect Gods worship, and speake evill of the truth? And but few that have a right re­spect, and love thereto? In briefe, what though all seeke their owne? Being from the least unto the greatest gi­ven unto covetousnesse? Phil. 2.21. that [Page 68] many, assemble themselves by troupes, Ier. 5.7. in Harlots houses? or otherwise joyne together, as those good-fellowes, Prov. 1. to doe wickedly? Oh yet, (as there ver. 10. the wise man counselleth) My sonne, if sinners entice thee, consent thou not: so let not us be swaied, if we love our soules, by such good fellowship. No, for let us remember this rather which wee have learned, that the greater number are travellers in the broad road way to hel; and there­fore howsoever company be good in travell, (if so it be good company) yet saf­er for us to hearken to that counsell, or command ra­ther of God himselfe, Ex­od. [Page 67] 23.2. Thou shalt not fol­low a multitude: [...]. Potentiorū. Trem. no not of great ones (as the originall word will beare, and is by some rendred) to doe evill.

Rather let it be for bruit beasts, without farther con­sideration, to follow the herde, as soone to the shambles as to the pasture: but for us to whō God hath given reason to consider, yea, taught faith and Reli­gion to beleeve; and who would be accounted in the number of the righteous, let us remember that sweet counsell of Saint Augustin, In Psal. 39. Haec paucos, illac mul­tos. Si iustus es­se velis, noli numerare, sed appende via lata mortifera est. when wee see many going one way, and few another: Yet, not to take things by tale, or number, but try them by weight, And since the broad [Page 70] way is so dangerous, Turbae stre­punt, turbae festi [...]ant &c. no [...]i imitari, noli averti. or ra­ther deadly; wherein (saith he) the multitudes in troupes runne after vanities, and lying follies: but doe not thou run after them: (Where by the way, I wish it may be no­ted, how 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 [Page 71] 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, [Page 69] 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: [Page 74] 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: [Page 75] 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, [Page 76] 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 [Page 77] 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, [Page 78] 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, [Page 79] 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; Ve [...]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, [Page 80] 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. 1 [...].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, [Page 81] 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. 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 amēd their lives, Act. 1.38 & with [Page 82] 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. [...]) (as once we read he did) to helpe the fishing, within the cords of which net, howsoever wee may [Page 83] 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 [Page 84] 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. cō ­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 [Page 85] (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 [Page 86] 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 [Page 87] 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, [Page 88] 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 [Page 89] 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? wast 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 [Page 90] 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 [Page 91] 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 [Page 92] madest no conscience at all, for either thine owne commodity, [...]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 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 [Page 93] 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 [Page 94] 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; [Page 96] which therfore I wil make choice of, briefely to com­mend unto our use.

The First, whereof is 1 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, [Page 97] 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 [Page 98] 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 [Page 99] 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. [Page 100] 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.

2 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, [Page 101] 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 [Page 102] 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.

3 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 [Page 103] 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 [Page 104] thee againe, and thou shalt stand before me: and if thou take a­way the precious from the vile, that is, seeke to winne the good from the bad, thou shalt bee according to my Word; wherupon also, let us mark the counsell following, let them returne to thee, that is, seeke, if thou canst, by all meanes to win them unto God, (for this is a property ever of one truly penitent, what David therefore pro­mised in Psa. 51. vers. 13. when once himselfe was reconciled unto God, and which was by our blessed Saviour in­joyned Peter,) but howsoe­ver, if thou canst not, yet this beware of, doe not thou returne to them, to become as in former times, perchance, [Page 105] a companion in evill. No, but if wee cannot amend them, rather let us mourne for them, and this also shall be as that marke of life in Ezek. set upon us, Ezek. 9 4. that when all else shall be destroyed, our soules shall be spared. This therefore is a third marke, Zeale to turne other sinners unto God, as our selves are turned.

Fourthly, and finally, we 4 may consider how we stand towards God, by observing what love we bear unto the Saints of God; our love to­wards such as are the heyrs of Heaven, being that which may affoord vs sure hope of heaven. Witnesse that of S. Iohn, 1 Ioh. 3.14. We know that we are translated [Page 106] from death to life, because wee love the brethren, that is; Gods children anew be­gotten of him, as our selves, to a lively hope. For vvhy? this love to them, vvho are brethren, it is that, vvhich can onely prove true, our love to God our father; by the same Apostles rule, els­vvhere delivered, (vvhich holdeth also, 1 Ioh. [...].1. being inver­ted) every one that loveth him which begat, loveth him also which is begotten of him. Now if vve love God, it is surely, because he loved us first; 1 Ioh. 4.10 of whom if once we beleeved, is as certaine, vve shall be saved by his grace; since his love is, as in Ieremy hee speaketh, Iere 31 [...]. an everlasting love: making him to love, [Page 107] vvhom as his owne hee loveth, Ioh. 1 [...].1. Psal. 36.3 119.63. ever unto the end. So is this also a marke of life, vvith David, to delight in, and love the Saints.

CHAP. XI. No disheartening to such from the worlds maligning, or their old friends forsaking.

NOw by these foremen­tioned markes (not to reckon any moe) shall any finde themselves to be in truth of the fold, and flock, though little, of Iesu [...] Christ; howsoever it can­not [Page 108] be, but that the world should hate them, and the greater multitudes ma­ligne and stomacke them; Oh yet, since Christ Iesus hath fore-told heereof, and bidden us not to marvaile; Ioh. 15.19 let not this hard usage of the world discourage thē, rather let this instruction touching the few that shall be saved, serve, as for com­fort; so (which was the last branch of this use) to yeeld encouragement: that hereat they be not dismai­ed, if the rabble, which be­fore did seeme to fawne upon, and follow them, whiles they followed sin, do now forsake and frowne, or, perhaps, grow furi­ous and mad against them.

What marvell? for it is not enough to make them grow even mad, and besides themselves, to see (as in that tale of the yong man, and his old acquaintance which Saint Ambrose men­tioneth) an old friend shake hands quite, Sed ego non sum ego. Lib. 2. de poenit. cap. 10. and bid fare­well to al their fellowship? Wherein, saith S. Peter, it see­meth to them strange, 1 Pet. 4.4. that yee runne not with them into the same excesse of riot; and there­fore speake they evill of you, but who shall be the worse for it, but themselves? For so he addeth; Verse 5. Who shall give an account, to him that is rea­dy to iudge quicke and dead.

Wherefore, farre bee this from discouraging thine heart, that thine old [Page 110] friends and companions do forsake thee, when thou settest thy selfe after that which is good. For why? it is, because thou first hast left the world, that thou maist winne one worth ten thousand worlds, even Christ Iesus to be thy friend; whom whilst thou followest as thy guid, thou needest not to complaine for want of company, though thou shouldest tra­vell solitary, and all alone towards heaven in an un­troden path. Howbeit if it be in good earnest thou wilt follow Christ, thou shalt not walke alone in the way to life: there be o­thers many that have gone in that narrow path, Heb. 12.1. and [Page 111] some, though not the most, yet by farre the best com­panions; that will foote it with thee. In a vvord, if thou wilt be a Saint of God, a godly Christian, la­bouring to leade an holy and blamelesse life, stri­ving against sinne: assured­ly all the Saints of God will love and reckon of thee, Psal. 118.74. & 15.4. (as in the Psalme it is noted to bee both their practise and their proper­tie; rejoycing in their hearts to doe thee good; yea they on earth vvil give thankes to God for thee, Gal. 1.23.24. vvho shall come to heare of thy change, though they never savv thee.

Besides vvhich ioy on earth, conceive thou maist [Page 112] from those Parables in S. Luke, Luke 15. vvhat joy also vvill be in heaven, not onely a­mongst the Angels, to see the lost sheepe found againe: but vvith God thy father also, ver. 6. vvho, hovvsoever thine elder brother may seeme to stomacke it, hath both robe, and ring, vvith a kisse and the fatted calfe, to receive and entertaine thee his sonne, who wast dead, but art alive againe, ver. 24.30. and be­ing so once revived, shalt live for ever. So, that novv vvhat remaineth, to make up this feast of joy, but that thou also rejoyce as did Za­cheus to receive thy Savi­our: Luc. 19.6. yea that already thou hast received him in­to thine heart, by faith, [Page 113] and true repentance, and vovved obedience, vvhere­in thy purpose is to perse­vere vvith patience; he gi­ving thee strength to vvalk in the narrovv vvay, vvho hath vouchsafed thee grace to enter in at that strait gate; Whereat for vvant of striving, whiles so many sticke, vve may con­ceive the reason, vvhy so fevv are to be saved: plain­ly yeelded by our Saviour in this holy Exhortation, farther therefore to bee o­pened: Strive to enter in at the straite gate: for many, I say unto you, will seeke to enter in, and shall not be able.

CHAP. XII. The second maine point in our Saviours answere chiefly in­tended, and at the full ex­pressed: that 1. it is no easie matter to attaine salvati­on.

HItherto of that which is implied in our Sa­viours answer, viz. his re­solving the question tou­ching the number; now of that which is expressed and mainly intended con­cerning the maner of attai­ning salvation, laid downe by way of counsell, vvith a reason annexed, drawn from the danger of such as shall [Page 115] neglect it.

The meaning whereof will be most evident and plaine, if we shall but re­member how else-where Heaven is set forth (for our conceiving) as a Kingdome: Or, as in Saint Iohn, Mat. 25.34 Reue. 21.2. a glo­rious City; inro vvhich to enter, is all one as to be saved. For hereupon may vve streight conceive, hovv this reply vvas by our Sa­viour in most admirable vvisedome fitted, as for correction to him that mo­ved the question touching the number, vvhether fevv should be saved: so for in­struction vvithall, unto us all about the manner, novv vve might come to be of that number. As if in [Page 116] more words he had answe­red him, (right as to Saint Peter, Ioh 21.22. in the case also be­fore mentioned, not much unlike to this;) What is that to thee? or indeede ‘to any present, whether few or many shall be sa­ved? whose care should be rather, and would be even of you all, were you truely wise, to seeke to finde your selves, among the number that shall bee saved. In which weightiest busines, that you may not deceive your selves, as many do very foully, whiles they imagine it a matter of no great labour; but ob­vious and very easie, to attaine salvation: Let [Page 117] my counsell be accepta­ble unto you, which if you entertaine, will as­suredly proove most pro­fitable: Strive ye, I say not that you should one­ly wish, [...]. or barely enquire after, and seeke; but strive, as those that proue masteries, or who thrust against a dore with an earnest violence, to enter in: I meane, where onely is salvation to be found, into the holy City, the new Ierusalem, Heavens Kingdome. To gaine en­trance wherinto, that ye may not marvaile, why I should counsell you to use such violence: I adde for your direction (which may withal yeeld the rea­son [Page 118] of the necessitie of that my counsell) that it must be, if at all, at the strait gate. Which be­cause it is but one, and that a strait and narrow one, letting into life, your selves may conceive good reason of mine ad­vice, for setting the shoul­der in good earnest ther­unto, and striving with eager earnestnesse to get thorough. To stirre you up the more wherto, this let me bee bold to tell you, and take it you may upon my word; for, I say unto you, who speake not to deceive you; that Many shall seek to enter in, if only that would serve: who yet because they doe [Page 119] nor strive, as I do coun­sell you, shall not be able.’

From which counsell of our Saviour, thus plainely unwrapped, (to reserve the reason, brought to presse it onely in the application to be urged) the generall note of instruction, where­with we will content our selves, as by our Saviour mainly aimed at, is this, most worthy by us to bee remembred, that namely — It is no easie matter, but difficult, and of great labour, to enter into life eternall. For thereto this our Saviours counsell tendeth, in love unto our soules, to advise us to strive as Wrestler:, from whose violence (as before was noted) the 1 Cor 9.25. [...] [Page 120] word is borrovved, vvith an eager earnestnesse, that vve may enter in. The ne­cessity of vvhich contenti­on required, is implied in the direction given, tou­ching the condition of the entrance or gate assigned; because (vvhich is the maine reason, for confirmation of the doctrine thence colle­cted, and vvhich in Math. 7.14. is by the same mouth of our blessed Sauiour ex­pressed more fully,) the gate is strait for entrance, and the way for the vvalking, vvhen once vve be entred, narrow that leadeth unto life; and therefore but few that finde it. And yet fevver that passe through it, becau [...]e they strive not.

CHAP. XIII. The ground of that difficultie, with the resolving of a doubt, how Christ being the gate and way, can be said to bee straite.

NOw for farther dire­ction if it bee deman­ded, what this strait gate is, through which alone we may hope by striving to enter heaven: let us con­sider how in Matthew, (where by our Saviour it is also tearmed a way: Mat 7.4.) It is noted forth unto us, that we may come to know it, as by the property, that it is a strait gate, a narrow way [Page 122] leading to life: so also by the adiunct of company there­in travailing, but few that finde it. Which farther we may marke, Verse 13. how it is set forth there, and illustrated by the opposite, in like manner also described, first by the condition; for, It is the wide gate, and broad way leading to destruction: and then by the company, viz. whole multitudes that goe in at it. That who so have any eyes to see and discerne, betweene strait and wide, or broad and narrow; betweene a grea [...] roade way and wide gate where through many passe in troupes, and a lit­tle narrow wicket, and winding foot path, where­in [Page 123] but few doe walke, may easily more then gesse, which is the gate and way of life that bringeth to heaven, No doubt, the way to climbe up that hill toppe, which the Psalmist mentioneth and calleth holy, Psal. 15.1. Isai. 35.8. as therefore also must needs bee the way unto it, wil appeare to be like that by which Ionathan and his Armour-bearer went up upon their hands and feete be­tweene two sharpe rocks; [...] [...]am 14.1 [...]. a way that few, in comparison, Ionathan and his Armour-bearer, two of an ar­mie, are either so wise as to finde, or so valorous and industrious, as to ven­ture up.

Touching whic [...] [...] or [Page 124] gate, a doubt here may be moved: how it can bee ve­rified to be strait and nar­row; since Christ Iesus hath borne witnes of him­selfe, that he is the dore. Ioh. 10. & he the way, the truth and life, ver. 9. that is, the onely way, by truth, leading unto life, Verse 6. Ioh. 14. who cannot be said to be a strait gate, or a narrow way, now especial­ly, since by his comming and suffering in the flesh▪ the partition wall is brok [...] downe, Eph. 2.24. and an entrance made thorough him unto the Fa­ther, even for us Gentiles al­so, Verse 18. who were once farre off That from every quarter of the earth, a path and pas­sage is opened to heaven; yea as Iohn saw in his visi­on, Reu. 21.12 [Page 125] not one but twelve gates, three on every side, verse 25. of the holy City, the new Ierusa­lem; alwayes standing open to receive the glory and honour of the Gentiles brought thereto: even the many mentioned in Matthew, Mat. 8.11. to come from East and West: and (besides so many thousand sealed Iewes) that innumerable multitude, which Rev. 7. Iohn saw in their robes, Verse 9. and with their palmes standing be­fore the throne. By all which what may seeme to be ga­thered? but that, whether we respect the condition of the way, or Company; the gate, or goers in: the path, or passengers: the gate and way to life is not strait and narrow, nor yet one­ly [Page 126] one; but rather that heaven hath many gates, and they alwaies wide and open, for all, or sure for many to enter in.

Howbeit for all this, or whatsoever more can bee urged, what here, and in Matthew, our Saviour hath avouched, that still must wee cleave unto, as the very truth: that certaine­ly, this gate and way lea­ding to life, is strait and nar­row: and which therefore but few doe finde. For why? as that part of the objection touching the Company, hath already bin in the explication of the former doctrine, out of Saint Augustine at full re­solved: Ser 32. de verbis Do­mini. how namely those [Page 127] that enter heaven, though they bee many in them­selves, are yet in compari­son with the farre greater number who perish, to bee reckoned and accounted, as the wheat cornes in comparison with the chaf, but a few; as it were an handfull or a gleaning af­ter harvest, a small rem­nant, and little flock; that we need not to speake far­ther in that behalfe: so al­so, for the other part of the doubt, touching the condition of the gate or way, (to resolve that also, for the opening and full clearing of the point) this first as a most comfortable truth wee gladly grant, that Christ Iesus our bles­sed [Page 128] Lord and Saviour, is (as himselfe hath witnes­sed of himselfe) the onely dore and way to life, and in­deed that true Iacobs ladder, Gen. 28.12 which alone giveth passage from earth to heaven. For, neither is there salvation in a­ny other, there being among men, none other name given under heaven, whereby wee must be saved. Act. 4.12. concerning whom, howso­ever considering him in himselfe, and so as in the rich grace of the Gospell, he is offered unto all, wee cannot say, that hee is ey­ther strait or narrow: but faire rather and goodly, broad and spacious: a gate, like that of the Temple, which (for the magnifi­cence [Page 129] and statelinesse of it) was tearmed beautifull: Act. 3.2. and a way, like that which in Num. 20. verse 17. is called the Kings high way; thorough which as by the true and li­ving way, Heb. 10. ver. 20. the whole host and armie of the Church shall enter heaven. Yet, as the Apo­stle telleth the Corinthi­ans, 2 Cor. 6.12 that they were not kept strait in him, but were strait­ned in their owne bowels to­wards him: so may we in like sort conceive, how e­ven Iesus Christ this gate, and way of life, though hee bee not by God made strait, yet is made strait to most, by their owne cor­ruption; whiles naturally, all love to wander and rove [Page 130] at large in the wayes of sinne, abhorring whatsoever restraineth (as this way doth) their carnall li­bertie.

CHAP. XIV. Foure pathes comprehended under Christ, viz. that of faith, repentance, obedience, and patience: not strait in themselves, but so to flesh and bloud.

FOr better understan­ding of this point in hand, and a more evident explication of the path of life, we are to know, that as Christ is called the Way, [Page 131] because he is the substance and scope of Religion, wherein, as in a way, wee walke to happinesse, ac­cording to that, Colos. 2.6. As ye have therefore received Christ Iesus the Lord, so walke in him: so under, and with­in the compasse of this way, which is Christ, wee must conceive to bee com­prehended, all those seve­rall duties which being necessary unto those who walke in this way, are so distastfull to so many as re­fuse it, or have not yet made choice thereof. A­mongst which, the Scrip­ture pointeth out foure as the chiefe, viz. First Faith in Christ: and secondly, Re­pentance: thirdly new Obedi­ence: [Page 132] and fourthly, Pati­ence, all which by God prescribed, we may reckon, as gates, for entrance; and paths, for the continuance: whereby wee may be said, as by Christ to enter, so in Christ to walke, and that also unto Christ; who is not onely the way, but the end also of the way, Col 3.4. even hap­pines, and our life.

1 For so (to shew these brief­ly) first for Faith, that it is a gate and way, in and by Christ the truth, leading to Christ as he is the life: con­sider what Paul & Silas an­swered the Gaoler, when he came trembling and fel at their feet, asking of them what he must doe to be saved? Act. 16.31. Beleeve [Page 133] in the Lord Iesus, and thou shalt be saved. And for Repen­tance, that it is no lesse, wit­nesse that counsell which Saint Peter gave, in answer to those Iewes, who, being pricked in their hearts, as­ked the like question what they should do? Act. 2.38. Repent, or amend your lives, [...]. and in testimony hereof, be baptized every one of you, in the name of Iesus Christ, for the remission of sinnes. Third­ly, for Obedience, how truely may that be spoken, as of a way (which is falsely ex­pounded by the Papists, as of a cause or merit) Math. 19.17. If thou wilt enter into life, keep the Commandements; since Rev. 22.14. Blessed are they, that doe his Commande­ments, [Page 134] that they may have in­terest in the tree of life, and 4 may enter in through the gates unto the Citty. Finally, for Patience, that by it we must necessarily follow Christ in sufferings, if wee would also be glorified with him in his kingdome, witnesse what our Saviour spake to his Disciples, Mat. 16.24. If any man will come after me, let him forsake himselfe, and take up his crosse, and follow me. And againe, that of Th'apostle, Heb. 10.36 Yee have need of patience, that after yee have done the will of God, yee may receive the promise.

Concerning all which porches and pathes of this gate and vvay to life, how­soever vve may truly say, as [Page 135] before of Christ himselfe, under whom they are con­tained, and who did pre­scribe them; that they be in themselves both faire and spacious, like Wisdomes waies, all waies of pleasure and paths of prosperity, Pro. 3.17. life to them that enter in at them, and making blessed those who walke in them: yet may we easily conceive, in what respect this gate and vvay is by our Saviour ter­med strait & narrow, if we call to mind, how Moses ter­med the Moone one of the greater lights, Gen. 1.16, in regard of the appearance, vvhich yet is not so in the knowledge of the learned, but onely so appeareth to us by reason of the small distance. For [Page 136] right so doth our Saviour speake of this vvay, not as indeed it is in the experi­ence of the spiritual travel­ler, but as it seemeth in the apprehension of the carnall sluggard, vvho dreameth of difficulty, Pro. 26.13 22.13. if not of a Lyon, in every of these pathes and vvaies of God.

CHAP XV. Two reasons of that straitnesse, viz. 1. because the way is but one: and 2. because it is, or seemeth strait to car­nall reason, and that in 4. respects.

THat we may see for the farther confirmation, of [Page 137] that that hath bin spoken, hovv the difficulty of the vvay to heaven presenteth it selfe to carnal apprehen­sion, making so many to forsake these vvaies of life, and to runne headlong like the herd of possessed swine in­to the deep of destruction; Mat. 8.32. let us consider how our Sa­viour Christ, first, compri­seth them al under one gate and way of truth, leading unto life, opposed unto the many false gates and ways of sinne tending to death; [...]nd secondly, calleth it, as [...]hey account it, who refuse [...]o enter into it, strait and narrow.

For so, for the former of [...]hese two generall reasons, most true it is, that the pas­sage [Page 138] 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, o [...] vvide on either hand: even so are there many vvaies, vvherein people may goe to hell. As some doe in the [Page 139] high way of blockish igno­ [...]ance: and others, through [...]he puddle of svvinish [...]runkennesse: some, in the [...]ire of uncleanesse: and o­ [...]ers, upon the ridge of [...]ride and haughtinesse: or [...] the crooked winding [...]ack of covetousnesse: or [...]se in the path, perhaps, [...]at bendeth as much [...]ite the other way, of pro­ [...]igall luxuriousnes. Some, [...]hiles like Gallio, they care [...]or no Religion: and others, [...]hiles they are too hot in [...]eale, as Paul once was, Act. 18.15. Act. 22.4. by [...]is owne confession, after a [...]alse Religion. When as, [...]o, to bring to heaven onely [...]e gate and path (vvhich [...]herefore so few doe passe [...]hrough) by the truth of [Page 140] faith, and soundnesse of r [...] pentance, and sincere endeavour of holy obedience, tog [...] ther vvith constant a [...] cheerefull patience; vvher [...] in such as will have pea [...] on them, as the Israel of Go [...] must enter, and being e [...] tred, must walke, as the Apostle wisheth them, Gal. 6.16. [...] as were by a line or rule, vvit [...] out declining.

But to passe briefly fro [...] this, to the second reaso [...] (since the considerati [...] thereof, wil make both th [...] former reason, and t [...] whole conclusion yet mo [...] cleare) as this gate & wa [...] is onely one: so shall vv [...] finde that it is, or at lea [...] seemeth to most to be, n [...] for any fault in it, but one [...] [Page 141] through the sinfull folly of [...]esh and blood, both strait [...]nd narrow, and that in [...]oure respects, viz. first, in [...]egard of the finding: and [...]econdly, of the entring: and [...]hirdly, of the proceeding: [...]nd fourthly, of the perseve­ [...]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 [...]eaven, which is but one, [...]ath ever in all ages beene [...]ery hard to finde, because [Page 142] unknowne and hidden [...] flesh and blood. Howbe [...] this hath not been becau [...] it hath not by God in h [...] Word of truth been reve [...] led, but indeede, becau [...] flesh and blood is by [...] ture blinde, and cannot s [...] it. For, why? you ha [...] heard how plainely t [...] Scripture speaketh of ev [...] rie of the foure paths, a [...] porches before mentione [...] As of the first, which Faith: Beleeve in the L [...] Iesus, Act. 16.31: and thou shalt be sav [...] And of the second, Repe [...] tance, Act. 2.38. thus: Amend your liv [...] and be baptized, and you sh [...] receive remission. Third [...] of Obedience: This doe, a [...] live; Mar. 19.17 for, blessed are they th [...] keepe his Commandemen [...] Rev. 22.14 [Page 143] 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 [...]aving their eares and [...]earts naturally shut up, [...]nd hardned, till by God [...]hey be opened, and enlar­ [...]ed, and their eyes blin­ [...]ed, til God take away the [...]aile from off their hearts; [...]hat they can neither heare [...]hat word, nor see the way [...] life, thogh plainly poin­ [...]ed out, and discovered. [...]or so doth the Apostle [Page 144] 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 o [...] the holy Ghost. Without which supernaturall light, it is not in the power of fles [...] and blood, as our Saviou [...] told Peter, to reveale unto us so much as the ground of truth touching the grea [...] gate and way to life, Mat. 16.17 tha [...] Iesus is the Christ, the sonne o [...] [Page 145] 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, [...]er 44.17. (whose successours are our ignorant English Papists at this day, much to be pit­tied) [Page 146] 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 [Page 147] 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, [Page 148] 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: Mat. 18.3. excep [...] yee be converted, and becom [...] as little children, that is, humble & lowly in heart, yee shall not enter into the king­dome of God? First, the pride of heart must be abated, and all presumptuous con­ceits [Page 149] of our owne suffici­ency pulled downe, yea, vile and foolish must men become in their owne e­steeme, that (as Th'apostle speaketh) they may be wise: 1 Cor. 3.18 humbled ere they can so much as enter this gate of life; Luc. 18.12 Iob 40 34 Psal. 73.22 Micah 7.9. as the Publican and Iob, as the Prophet, and the Church in Micah, with sight of their owne unrighteousnesse, and vile­nesse of their former diso­bedience, and great un­worthinesse. Which di­jecting and humbling of the soule, for as much as it goeth exceedingly against the haire of proud flesh and blood, which hath na­turally a stiffe necke, and yron sinews; Isa. 48.4. that wil neither [Page 150] bend nor bow, Act. 8.51: nor willing­ly stoope to be beholding for ought to God, untill God even beat it downe, and breake the heart by his powerfull grace; what maruell, if this gate seeme all too low, as an ordinary doore is to a tall man, that will not bow to enter un­der it.

2 And for the other parti­cular secondly, that there must be a putting by, and shaking off also, of whatso­ever pelfe or baggage, which otherwise with the bulke would stop up this passage: Witnesse the A­postle, who counselling hereto, doth withall tell us what this loading is, which must be laid aside. For so, [Page 151] Heb. 12. Verse 1. the sinne that hangeth so fast on, that must be sha­ken off: and in Ephes. 4. the old man which is corrupt with the deceiveable lusts, Verse 22. that must be cast off; yea, the earthly members, fornica­tion uncleanesse, inordinate af­fection, evill concupiscence, and covetousnesse, they must be mortified, Colos. 3.5. the co­vetous man must restore his ill gotten goods, to the rightfull owners, Luk. 16.8. as Zache­us did: and the voluptuous man, leave his pleasures, and returne home to his father, as the Prodigall: Luk. 15.20 and so must the blasphemous swearer, leave his hellish oathes: and the malicious his revengefull thoughts: and both goe and be recon­ciled [Page 152] to God and man, by crying mercy, ere they can have entrance. Which whiles such, and others like, laden and stuffed with sinnes of all sorts, refuse, they sticke as in the doore, and cannot enter, not so much for the straitnesse of the gate, as indeed through the corruption and impe­nitency of their wicked hearts; 1 Ioh. 2.16 who being led with lust either of profit, as are covetous ones: or of plea­sure, as voluptuous ones: or of credit and estimation, as all ambitious ones, will not, with the serpent, cast their skins, nor willingly let goe from them, their be­loved sinnes, Iob 20.12, 13. that so they may get within the gate. [Page 153] In those respects therefore wee see how the gate see­meth strait to such, and hard to enter.

CHAP. XVII. The two later respects, viz. in regard of the proceeding on, and of the persevering in.

AS the gate for the en­trance seemeth diffi­cult and strait to flesh and blood, so thirdly, doth the 3 way seeme narrow, and not so spacious to bee passed tho­row, when entrance hath beene made. For why? as in giving of the Law in Exodus, wee reade, Exo. 13.12 how [Page 154] God Almighty appointed Moses, to set markes and bounds unto the people round about the mount, Exod. 19.12. which they might not passe: so hath it pleased him to bound and hemme in this path to life, with many a pale on either side of both Law and Gospell; over which, who so would walke to life, must not dare to leape, nor give liberty to themselves to thinke, or speake, or doe, as either they see others to doe, or as, perhaps, themselves have done in former times; for why? the bounds are set which they must not passe; as (for instance) nor dare to sweare, or any way take in vaine Gods holy name: Exo. 20. [...] [Page 155] nor by travell, or idle spor­ting, to prophane his holy Sabbath: Verse 8. nor to be wrathfull and furious, breaking forth upon every light occasion into bitter words: Mat. 5.22. neither to adventure by unclean­nesse, or drunkennesse, to defile themselves like bru­tish beasts: Ephes. 5.3. 1 Cor. 6.9.10. 1 Thes 4.6 nor for matters of the world to deale iniuri­ously in gathering wealth with a large conscience. All which, howsoever they be rife in the examples and practice of worldly men, a­mong whom they also had their conversation in times past: Ephes. 2. [...]. yet must they be farre from such as will walke within the lists of this way of life. Which as it is bounded by these, and [Page 156] other the like precepts and prohibitions of the Law: so likewise no lesse, by the commandements of the Gospell; requiring us (for instance) to goe out of our selves for righteousnesse, that we may be found in Christ: Phil. 3.9. 2 Cor. 5.7. and to rest on Gods mer­cies, apprehended by faith on­ly, Eph. 5.2. Ioh. 15.12 Mat. 16.24 and not by sense: enjoy­ning us to love our brethren as Christ hath loved us, and finally, to deny our selves, and with patience, to take up our crosse. All which and the like restraints, howsoever they seeme irkesome, I grant, and grievous to flesh and blood; insomuch that carnall men conceit hovv they should loose their liberty, and be even [Page 157] put in prison, if they should keepe within these bounds, which maketh them to refuse to walke on in this way, if not to won­der at their madnesse, as they conceive, vvhich yeeld so to be restrained: yet is this also, from their erroneous conceit & foule mistake rather then frō any unpleasing straitnes of the way, as the godly know best who once being brought to walk on in this path, find it to be most pleasant, and the very rejoycing of their soules; Christs yoke to them strengthened by grace, be­ing, as himselfe tearmed it; an easie yoke and his com­mandements, as in S. Iohn, Mat. 11 30. 1 Ioh [...] 3. not burdenous. Nay, vvher­as carnall vvorldlings ac­count [Page 158] Gods service to bee a very burden, Mal. 1 13. as (for in­stance) to heare Gods word tvvice on the Sabbath, or so much as to bee restrained from travelling, Amos. 8.5. or from trifling on that holy day: the godly on the other side knovv it to bee a drudgery indeed, that vvorldlings endure; as the vvanton and voluptuous person to be so enslaved to his sports; and so the covetous, and ambi­tious to his base esteeme, & gaine: that the one, vvill not spare to sit up from his sleepe night after night, Exod. 32.6. to follovv his idle games, and to satiate his lusts: and the other, that hee may com­passe vvhat he coveteth, Neh. 13.15 to drudge and droile, not stic­king [Page 159] basely to gaine the Sabbath day, from the ser­vice of God, and the rest due to his owne soule and body: yea, to lie, & sweare, and live by usury and de­ceit, Mar. 4.3. Verse 9. to make (if need bee) bread of stones, and fall downe on his knees without a cu­shion to the very divell, to gaine the world. Then which what can be held a more slavish slavery? and in comparison with which how truely may the way of godlinesse be called a way of liberty; Iam. 1.25. So that for con­clusion, howsoever world­lings thinke Christians to be fooles, Christians know assuredly that worldlings be not wise.

Fourthly, in the last 4 [Page 160] place, as there is difficulty in proceeding in this path by reason of the listes and bounds, so much more in persevering constantly ther­in, in respect of the bryers and bushes, yea the snares and bonds, with which it is overspread & all belaid, viz. with persecutions on every side, from Satan and the world: 1 Tim. 3.12. which all must suffer that will live godly, in Christ Iesus; as also with corrections and daily cha­stisements from the Lord, who chasteneth whom hee lo­veth, Heb. 12.6. and scourgeth every son that he receiveth▪ to verifie that testimony of Paul and Barnabas. Act. 14.22. that thorough many tribulations men must enter, if at all, [Page 161] into Gods Kingdome. In re­gard whereof, what mar­vaile if the way seeme rough and most unpleasant to flesh and bloud; yea sometimes so uncomforta­ble, not only to carnall peo­ple unregenerate, but e­ven, to such as David, the dearest Saints of God: that when (as in Psal. 73.) they looke upon the present prospe­rity which the wicked en­joy, and consider withall hovv themselves are dayly chastened and corrected every morning, Verse 14. they begin to re­pent them of their bargain and are ready to faint, and even turne aside, almost condemning, as for fooles, the generation of Gods chil­dren, Verse 15. that vvill goe forward [Page 162] in that course, Verse 15, so full of trouble. And yet shall men repaire, as the Prophet there, Verse 17, into the Sanctuary of God, and there understand the fearefull end of wicked men; who stand amidst all prosperity, but as malefa­ctors on the ladder, in slip­pery places, Verse 18, and shall with­all conceive vvhy God so pleaseth in love, to exer­cise his children for their good; as namely, either to stoppe their wayes with thorns, Hosea 2.6. that they may not finde their evill pathes; Mal. 3.3. or else, to purge out their drosse: or finally, to try their faith and patience, that they might appeare unto their praise: 1 Pet. 1.7. and surely, this path of tribulations will not seeme so troublesome; [Page 163] whiles faith amiddest all afflictions, wil make them under hope, to wait for the rich mercies of the Lord, and as Moses, to choose ra­ther, Heb. 11.25. to suffer adversity with the children of God, and to e­steeme the rebukes of Christ greater treasures, and indeed more delightsome plea­sures, then all else which the Egypt of this world can yeeld. For thus they judge who have, as he, an eye to the recompence of reward; which, who so have not, as carnall people wanting faith cannot have, no mar­vaile, if this way to such seeme rough and thorny, the prickings wherof have driven backe many an one, vvho have not had [Page 164] their feet well shedde, Eph. [...] [...]5. with the preparation of the Gospell of Peace. So is finally in this respect also, the way to heaven straite and narrow, and hard to be gone thorough with perseverance unto the end.

CHAP. XVIII. How needfull it is for a Chri­stian to try whether ever hee entred or continueth in this way: and that in the foure particular paths.

BY all that hath beene hitherto delivered, the doctrine being fully ex­plained, and abundantly [Page 165] confirmed: that namely, It is no easie matter, but of dif­ficult and of great labour, to enter into life eternall.—And why? but because the gate and way, leading to Christ the life, is but one: and that to flesh and bloud, for both finding, and entring, and proceeding, and perseve­ring in, strait and narrow: if yet you expect the appli­cation for farther profit, it will, being marked, easily apply it selfe, by a foure­fold use, viz. first for try­all: and secondly, for terror: thirdly, for Counsell: and fi­nally, for Comfort.

And first, for Instruction this may serve, to teach us to try our state, whether we be in the way to life: by [Page 166] considering, whether wee have entred in at the right gate, and in what path we walke. And this is an ap­plication of this doctrine most necessary and profita­ble; since there is hardly any, but would most glad­ly be sure of this, that he is in the way to life, & shal be saved when he dieth. Yea the Popish ignorant, vvho hath beene taught to hold it presumption, for any to account himselfe sure of being saved, yet hath his joy in this, that hee is of a good beleefe, and hopeth vvell (though hee bee not sure of it) that he shall go to heaven. But it is, you know, the counsell of S. Petr, 2 Pet. 1.10. to give all diligence, to [Page 167] make our calling and election sure. Hovv meaneth he? in it selfe? no, for so from all eternitie, it vvas vvith God, in his immutable de­cree: but rather, in our knowledge, and assurance of beliefe. And therefore in the contrary extreame, how confident may we find another number, of igno­rant prophane ones in the vvorld, that howsoever they live an unholy & wic­ked life, yet are or seeme at least to be secure, that they shall die an happy, and blessed death, and doubt they doe not, one vvhit of this, but they shal be saved. Hovvbeit, since vve have learned in the do­ctrine delivered, that it [Page 168] is not so light a matter to attaine to heaven, nor in­deed possible at all, except vve enter in, and vvalke thorough the right gate and vvay, vvhich is but one and strait, leading to life: it vvill be good for people, first to make trial of them­selves, ere they rest secure, since every gate is not, what Iacob called Bethel, Gen. 28 17 the gate of heaven; nor yet eve­rie beaten vvay, a path to life: but some rather, of that sort, vvhich the vvise man noteth, which though it seemeh right to a man, Pro. 14 12 yet the issues of it, are the wayes of death.

And therefore herein for direction, that vve may not deceive our selves (as [Page 169] many miserablie do, with a bare profession of the name of Christ, trusting as those Ievves in Ieremy, Ier. 7.8. in lying words that cannot profit) this let us remember, vvhich in the doctrine before delive­red vve have already lear­ned, that howsoever Christ Iesus that very Ladder, Gen. 23.1 [...] vvhich Iacob savv in Bethel reaching from earth to hea­ven, be [...] indeed the alone gate of heaven, and onely way, that leadeth by truth unto eternall life; that (as the Apostle alleadgeth for proofe, Ioel 2.3 [...]. the Prophet Ioels te­stimony, concerning him, Rom. 10.13.) Whosoever shal call on the name of the Lord, that is, shall seeke for sal­vation, onely for, and by [Page 170] him, whom God hath mad [...] both Lord and Christ, he, an [...] he onely, shall be saved: ye [...] God forbid that we Chri­stians, who have learned if we call on the Lords name [...] depart also from iniquity should ever imagine, Act. 2.36. tha [...] the bare name of Chri [...] were a gate to let in wickednesse into heaven; 2 Tim. 2.19. int [...] which holy City, Reu. 2 [...] though the gate stand [...] pen day and night, yet is not possible, Verse 27, that any u [...] cleane thing or abhominati [...] should ever enter. No, for [...] have learned, how unde [...] and in Christ, as the one gate and way to life, w [...] are to conceive, besid [...] the name and bare profe [...] sion, those foure severa [...] [Page 171] porches and pathes, of Faith, Repentance, Obe­dience, and Patience; all which are both for finding and entring into them, as also for proceeding & per­severing in them, strait and narrow: that men had need with the Baptists hearers to presse with violence, Mat. 11 11. if there-thorough they will passe, and enter into hea­ven,

How necessary is it ther­fore for us all, to examine and try our selves (that we may finde comfort) whe­ther or no, we have entred in at those gates, and are walking in those wayes of life. As, whether wee can find that we beleeve in the Lord Iesus, looking for sal­vation [Page 172] onely and alone by him: whether we have re­pented unfainedly of al our sinnes, giving our selves no allowance farther in any of them: Thirdly, whether our endeavour bee without dissimulation, to yeeld o­bedience, not to some, but to al Gods commandements: Finally, whether we be re­solved, by his grace that strengtheneth us to beare with constant cheerefull patience, whatsoever crosses and troubles may in this way encounter us.

CHAP. XIX. Triall of Faith by foure rules. viz. two for entrance, and two for continuance.

IN this triall that we may 1 have found comfort, Faith. and not deceive our selves with seeming shewes, let us be willing to receive more speciall rules of direction, from each of those foure particulars, to try our selves; all which, since we cōsider them, as both gates, for entrance: and wayes, for continuance; leading to Christ and life, our tri­all shall bee to observe, [Page 174] first, hovv vve have entred: and secondly, how we walke in every of these gates and wayes.

Touching the first, which is faith in Christ: who ever thou be, that say­est, or thinkest, that thou doest beleeve; let mee say to thee, as the Apostle to his beloved Corinthians, 2. Cor. 13.5. Prove thy selfe whether thou bee in the faith. Yea, examine whether thy faith bee such indeed, as can bring thee unto life. For remember, what Saint Iames hath taught, that it is not enough for a man to say hee hath faith, Iam. 2.14. except hee shew it by the fruits; since otherwise, it may well be feared he doth but [Page 175] say so, and either hath no faith, or but a false faith, such as a Divel may have that trembleth with the hor­rour of assured damnati­on. Verse 19. Wherefore whosoe­ver thou be that perswa­dest thy selfe thou standest by faith, Rom 11.20 call thine heart in Gods name to account, first, how thou hast entred in at that gate: for cer­tainely, if thy faith be the gate of life, thou hast entred in at a straite gate, whereinto without striving thou couldest not have entred.

And therefore first, con­sider with what stirre or strugling thou hast gotte in; since our Saviour bid­ding thee enter in, pre­supposeth [Page 176] (what thou knowest well, if thou knowest any thing) that once thou stoodest with­out; borne, as all Adams generation, in wretched unbeliefe. And therefore remember, if thou canst, to thine owne hearts com­fort, Who first forewarned thee to flee from the wrath to come; Mat, 3.7. or when were thine eyes anoynted with eye-salve, Rev. 3.18. to see the filthy naked­nesse of thine unbeleeving nature, and the necessity of this white robe of faith?

Happily the carnall man that knoweth no otherwise then that hee did beleeve ever since he was borne, or certainely since he could well remember, will mar­vaile [Page 177] much to heare such questions mooved: but for those who are acquainted with the Anatomy that the Scripture maketh of our wretched nature, Rom. 3.12 and how this heart of ours is an heart of stone, Eze. 11.19 not capable of nor caring for faith, till God therto prepare it, bru­sing, breaking, yea, grin­ding it to very powder; such plainely discerne, how ne­cessary the hammer of Gods law is, Ier. 23. [...]. for breaking of this stonie heart, and preparing it for the grace of Faith; whiles it humbleth men, with the sight of sinne, and sorrow for the same, and so forceth them to flie out of themselves, to e­scape from death. To [Page 178] whom thus humbled, when as the Gospell of­fereth Christ, as the onely meanes of life, God by the same Gospell stir­reth up their appetite, I [...]hn 3.16. so to hunger after him and his righteousnesse, that with fervent prayer they flie unto the throne of grace, Mat. 5.6. desiring to attaine salvation alone by him, still begging therefore with earnest importunity at the hands of God, to be yet more and more perswa­ded of his love in Christ, and of the forgivenesse thereby of all their sinnes. Such adoe there is, (how­soever many who never knew what it meaneth, conceive of this gate of [Page 179] faith as of an easy entry) to bring men to true faith in Christ, not without hum­bling first, and then hun­gring: not without seeing and sorrowing for their sinnes, and then sighing and seeking after Iesus Christ.

Howbeit, since this en­trance into faith, is not al­waies wrought with like maner or measure of humi­liation in all, or not so well observed or remembred by all, (especially in such who either have been san­ctified from the wombe, Luk. [...].15 as was Iohn Baptist, or else though not regenerated before full age, yet, as Ti­mothy, 2 T [...]m [...] [...] have beene trained up from their infancy un­der [Page 180] godly parents, and by that meanes kept from wounding thēselves with more grosse iniquities.)

Therefore, let this second triall of our faith be, by considering it as the path wherin we presently walk. For our direction wherein, this let us know, that how­soever the Rhemists by di­stinction seeme to object, In margi­nall note upon the Text. that Christians in their lives must seeke the strait way, but in Religion the ancient com­mon way: yet it is truely an­swered, By D. Fulk that it is the strait way as well in religion as in life that leadeth to life. Wherein though in al ages the fewer sort have walked, yet it is the ancient way wherin all that are saved have entred, [Page 181] surely that good old way in Ieremy, and that high way, Ier. 6.16. called the way of holinesse in Isaiah, Isa. 35.8. where through Abraham and Isaac, and all those ancients, Hebr. 11. have entred heaven. After whom, if we would be assu­red that we walke aright; following God, as Abraham at the foote; Isa. 41.2. then let vs try our faith, whether it bee right, first, by our strait walking: and se­condly, by our working: by our looking first, and then our loving. For, for the former, if wee be in the right track of saving faith, it onely leadeth, and wee thereby onely looke unto Christ Iesus: not as the Turks to Mahomet: nor as [Page 182] the Iewes to a Messiah, yet expected: nor yet to ey­ther our owne merits, or o­ther meditation, as Pa­pists, and Hypocriticall Justitiaries: or finally, to an imaginary Christ, on­ly to be inbred in us, out of the pure Doctrine of H.N. as doe the Familists; for, what is this, but to leave Christ Iesus, the true gate of life, and each by their false faith, forsaking their owne mercie, to looke after Vanities, Ioh. 2.8. 1 Sam: 12.2 [...]. and vaine helps that cannot profit? To none of which doth the Word of truth direct the eye of our faith, but onely to Christ Iesus, the Virgines sonne, lifted up as the Serpent in the wildernesse; Ioh. 3 14. and made unto us [Page 183] of God wisdome and righteous­nesse, sanctification, 1 Cor. 1.30 and re­demption. On whom alone who so doe not looke, with­out confidence for salvati­on, either in themselves, or in any other creature, well may they suspect by their wandring, that the faith wherein they thinke they walke, is not the way of life; of which the Apostle speaketh. As yee have recei­ved Christ Iesus, the Lord, Colos 2.6. so walke in him; rooted and built in him, and established in the faith.

But farther, the worke of Love, will give triall of our right walking in the faith. Since faith, if it once truely apprehend Gods love in Christ, can­not [Page 184] but enflame the heart with love againe, both to God, and for Gods sake to men also; and so, as that of Abraham and Rahab, will shew it selfe by the fruite, to be that onely living, Iam 2.21. Verse 25. Gal. 5.6. and availeable faith that worketh by love. Thus therefore, a­mongst so many who boast of faith, may we prove our selves, whether wee be in the faith: as, first, by cal­ling to minde our entrance thereinto, surely not with­out an humbling of our soules, and withall an hun­gring after Christ, wrought in us by God; so secondly, observing, how wee conti­nue therein, by the streight looking of our eye, and the diligent labour of our love. [Page 185] And this is the first point of examination, the triall of our faith.

CHAP. XX. Triall of Repentance by foure rules, viz. two for entrance, and two for continuance.

AS for Repentance, which floweth from faith, and is evermore begunne for time, together with faith, that purifieth the heart: Act. 15.9. since of those many, who professe Repentance, few therein rightly walke, therefore herein also it shall be good for us to try our selves, first, whether wee have rightly [Page 186] entred thereinto: which being a laborious worke, and of great moment, con­sisting in the change of both heart and life, and pulling violently the whole man out of the fire; Iude verse 23. is wrought at the first by God not without much a­doe, to the repentant par­ty, by enforcing him both to stoope low, and even to strip himselfe. To stoope, as Ephraim, who being instru­cted to see the untamed wantonnesse of his youth, was brought as one asha­med and confounded to smite upon his thigh: Ier 31 19. or as the Publican, so pressed downe by the heauy burthen of his sinnes, Luk. 18.13. that he durst not lift up his eyes to heaven, but [Page 187] smote his brest. To which [...]ght and conscience of sin, [...]ill men be brought, that [...]heir faces be filled with [...]hame, and their hearts with sorrow; and farther [...]heir tongues enforced to [...]asse sentence on them­ [...]elves, not only in generall [...]cknowledging thēselves [...]o be sinners, (which the [...]ery hopelesse Hypocrites will not sticke to doe) but in particular, 1 Tim. 1.13. confessing [...]heir wicked sins against [...]hemselves unto the Lord; [...]hey come not so much as to looke in at this gate of [...]ife; no, but on the contra­ [...]y, whiles, in the pride of their deluded hearts, they conceit all to be well with them, and that they have [Page 188] no need to change for bet­ter, how farre stand they from this blessed state? being rather, as those in Zephany, frozen in their dregges: Zeph. 1.12 or, as those Iewes, against whose impeniten­cy the Lord protesteth by the Prophet Ieremy, saying, they are not humbled unto this day. Ier 44.10.

But yet this stooping is not all, for it is farther required of the Repentant sinner, that hee also strip himselfe, shaking off, and casting from him, those cloakes of shame, and far­dells of sinne, that make the gate of grace too strait and narrow for him. For want of which, how many carnall wretches remaine [Page 189] stil in an unrepentant state, sticking (as it were) and hanging in the very entry: some by their purse (that I may so expresse it) of ill gotten goods: and others (as Absolon by his haire) by their plumes of pride: yea, 2 Sam. 18.9 some, as by their cheekes swolne bigge with oathes of blasphemy, and lies: and others, as the drunkard be­set around with his cups: or as Zimri, loth to part in very death from his un­cleane Harlotry. Num. 25.9 None of them all, being willing to forsake their sinfull lusts, that with the Prodigall they may turne home to God their father, Luk. 15.20 by true repen­tance. [...]. Which requiring (as both the Hebrew and [Page 190] Greeke names significan [...] ly import) a change both [...] heart and life; therefo [...] hereby must our triall be if wee be brought to loat [...] in heart, and in practice [...] life to leave, those sins, [...] whatsoever kinde, wherei [...] formerly we lived; Psal 18 23. and i [...] to the snare whereof we easily and naturally fall [...] our selves, but cannot r [...] turne, till we be powerfully freed and forced back by supernaturall grace; 2 Tim. 2.2, 26. o [...] nature being like to th [...] spring-locke that shuttet [...] of it selfe, but cannot ope [...] without a key.

But farther, since in regard 2 of inbred corruption cleaving still, in this life to our soules, and subjecting [Page 191] us to often falls, it is not sufficient for us to enter in at this gate, except wee also proceed to walke on in this penitentiary path, re­nuing our repētance daily, both by a godly sorrow, for what we doe amisse, as also by a careful striving to do so no more; therfore hereby al so must our triall be made, first, whether, when at any time we doe amisse, our conscience streight check, and smite us for it, as Da­vids heart did him fot cut­ting off the lap of his Lords garment; 1 Sam. 24.6 and againe after he had sinned in numbring the people: yea, 1 Sam. 24.10. whether to bring our selves to godly sorrow we often search our soules, by the righteous [Page 192] law of God, to find out o [...] most secret sinnes, as th' afflicted Church, Lam. 3.40. stirreth u [...] her selfe to doe, when Go [...] began for neglect hereof t [...] search her with his judge­ments: yea, farther, tur­ning our eyes to looke upon Jesus Christ, whom w [...] have pierced with our sins that so wee may be moved to lament over him with god­ly sorrow: Zac. 1 [...].10. testifying thi [...] our sorrow by our humble and unfained confession before the Lord, 2 Sam. 25.10. as Davi [...] did in that case of num­bring the people: finally, joyning ever with this con­fession, feruent sute for par­don, as in another case, we finde the same Prophet, like a condemned prisoner, sup­plicating [Page 193] with strong cries unto his Judge, Ps. 51. And secondly, in respect of the time to come, let us farther try our estate, by conside­ring how we, upon such sor­row, are brought to a more earnest strife against sinne, as well by shunning heed­fully, and flying speedily as honest Ioseph did the lewd allurements and pro­vocations unto sinne, Gen. 39.11 espe­cially, learning wisedome, of the burnt childe, to dread that fire wherewith we have been already scor­ched: as also, 2 Cor. 7.11. with holy David, by earnest prayer for strength of grace to have our hearts first purged and renewed, and after enlar­ged to runne the waies of Psal. 51.10 Psa. 119.32 [Page 194] Gods commaundements: and finally, with the same Prophet, hiding Gods promi­mises in our hearts, that wee may be kept thereby hereaf­ter, Psa. 119.11 from sinning against the Lord: Lo, thus also may wee make tryall of our re­pentance, whether it be a gate and way of life: As first, by calling to mind our entrance not without stoo­ping low, and stripping of our selves: so, secondly, by con­sidering how wee walke, both sorrowing for what we doe amisse, and striving still with an increase of godly care to sinne no more.

CHAP XXI. Triall of obedience by foure rules, viz. two for entrance, and two for continuance.

TO proceed now unto o­bedience, a sure gate, if it be sincere and a certaine way to life: since many professe obedience to the Lord, who, yet like to sor­ry servants, be not often­times such as they should be, for their Masters credit, or, perhaps, doe but serve themselves in the best ser­vice, which they seeme to goe about. Therefore here­in also is our tryall neede­full, if wee would with [Page 196] comfort expect the reward of good servants, which is, to enter into our Masters ioy. Mat. 25.21 First, by considering how we have entred within this gate, and suffered our eare to be nayled to the Lords dore. Exo. 21.6. And whether our en­trance have been right, we may finde by these two markes, namely, first, if we have taken direction from God, touching this gate: and secondly, if we have en­tred thereat with right aime, and resolution to please the Lord.

For first, if the gate wher­into we be entred be right, it is that which God hath set up and prescribed to us in his Word. Concerning which is that, Deut. 6.25. [Page 197] This shall be our righteousnesse before the Lord our God, if we take heed to keepe all these com­mandements, as hee hath com­manded us. All, and as, hee hath commanded, lo, [...] these are the bounds of our obe­dience set by God; and as it were, the posts of this gate, with David, Psal. 119.6. to have respect, not to some, but all Gods commandements; al­waies remembring that of S. Iames, Iam. 2.11. hovv hee that com­manded one of them, comman­ded all, and that for the ma­ner, as he hath commanded either in the Law, or in the Gospell. Which who so hath not resolved to make the rule of his whole life, in willing obedience submit­ting himselfe in all things [Page 198] to Gods holy will, he may feare that hee hath not en­tred in at this gate. As may hee no lesse (to touch also the second point of this triall) who hath not hereto yeelded without by-re­spects, in a right aime, and sincere intent, to be plea­sing to the Lord. For that is the very end of our re­demption, as Zachary tea­cheth in his song, that being delivered from all our spiri­tuall enemies, Luk. 1.74, 75. we should serve him without feare, all the daies of our life in righteousnesse and true holinesse. Wherefore herein let our triall be, that vvee may have comfort in our obedience, whether of our entrance into th Lords service, vve be able to say, [Page 199] as Saint Paul with thankes to God, of the beleeving Romans, Rom. 6.17. that once we were the servants of sinne, but now wee have obeied from the heart un­to the forme, (or print) of do­ctrine, [...]. into which we were deli­vered up: as also touching our resolution and aime herein, as the same Apostle of his owne faithfull labors in the great worke of the Lord, that the loue of Christ constraineth us, because we thus iudge, 2 Cor. 5.14, 15. that if one be deade for all, then were all dead: and hee dyed for all, that they which live, shoud not hence­forth live unto themselves, but unto him who dyed for them and rose againe.

But farther secondly, for our walking in this path, [Page 200] wherin our obedience may chiefely be discerned, let us make our tryall by con­sidering in all our cour­ses, first, hovv wee keepe still in that right vvay: se­condly, how wee goe on for­ward in the same. For first, howsoever, I grant, through vveaknesse in our footing, vvee may stumble and slip aside sometimes out of this narrow path, and yet by re­turning eftsoones into the other path of true repen­tance may thereout reco­ver our selves, and regaine our way: yet if we will be so bold and wilfull, as wit­tingly and willingly to let our mouthes sweare vaine­ly, or (so it be for our ad­vantage) to lie and speake [Page 201] falsely, our hands to deale deceitfully, or our feet any way to expatiate & breake beyond those bounds and lists, vvhich God hath set for our obedience: it can­not be imagined but that as vve lose our vvay, so vve shall also vvithall lose our comfort. At the conside­ration vvhereof, hovv may many tremble, who having for a vvhile made forward shew of entrance into the obedience and service of the Lord, may finde them­selves relapsed, and like vvater once made hot, growne the colder for their first heat, in so much that they are now so farre from walking themselves precise­ly, as S. Paul requireth, that [Page 202] Ismael-like, Eph 5.15. [...]. Gen. 21.9. 2 Sam. 6.20. or as Michal, they are ready sooner then any other, presently to mocke at any heire of pro­mise, that they see walking in holinesse, and signifying the joy of his heart, in the service of the Lord. From which fearefull fall, to pre­serve all them who vvalke vvith a true heart, though weakly, in this path, vvee have the Apostles cohorta­tion for our encourage­ment and direction, Heb. 12.13. To lift up our weake knees, and to make straight steps unto our feete, lest that which is halting be turned out of the way: such must our care be to keepe our feet from straying, and no lesse (to passe unto the second [Page 203] note) without staying to go forward. For vvhy? this is that, which in Saint Peter, 2 Pet. 3.18. is required, that we should grow in grace, vvalking, as the Israelites towards Zion, from strength to strength; Psal. 84.7. for­getting that which is behinde, and endeavouring our selves u [...] ­to that which is before, [...]. 3. [...]. and fol­lowing hard towards the mark; that our vvay may be ap­proved, to be that vvay of the righteous, vvhich Solo­mon 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 [Page 204] 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 ne­ [...]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 [Page 205] 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 thē to make tri­al, what their patience is, or [Page 206] 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, b [...]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. [Page 207] gourd) at every thing that commeth overthvvart thē, 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. 3 [...] 37.38. [Page 208] 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 [Page 209] 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. 21.1 [...]. 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 [Page 210] 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. [...].18. groun­ding thereon the courage of a Christian, amidst the greatest troubles; For, [Page 211] 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 [Page 212] 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 [Page 213] 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 cōfort 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 of terror and com­mination, unto such, who, if they will deale unparti­ally with their own soules, [Page 215] cannot but find themselves wanderers in the broad way hereto opposite, and therefore in the estare and expectation of unavoide­able destruction, unlesse, being warned of the dan­ger of Gods displeasure, they resolve to endure the difficultie of this strait gate, and way, that they may enjoy his favour.

For, howsoever such ma­ny times, as Moses war­neth, promise to them­selves peace; Deut. 29.19. their owne hearts, like Ahabs flatte­ [...]ing Chaplains being rea­dy to sooth them in their madnesse, 1 King. 22.12. and to bid them not to feare, but goe on and prosper: yet if Balaam, though a corrupt Prophet, durst [Page 216] not take upon him to curse where the Lord had not cursed, Num. 23.8 how may any servant of Christ, that hath obtained mercy of the Lord to bee faithfull, presume to pro­nounce a blessing, where the Lord hath not blessed? but rather with the Prophet in the name of the Lord deny all peace unto the wic­ked; Isa. 57.21. answering him, as Ie­hu did Iehoram, what peace? whiles the whoredomes of their mother, 2 Kin. 9.22. that Iezabel of sinnefull nature, and her witchcrafts, are yet in great number? For alas, what shal I, or what can I say unto thee? I know thou woul­dest gladly heare of peace, and have those blessings as from mount Gerizim [Page 217] pronounced on thee, that for all this, God is mercifull: Deut. 27.12 and Christ Iesus came into the world to save sinners: and at what time soever a sinner shall repent, &c. Yea, it may bee thou iudgest it unbesee­ming the ministers of the Gospell, to beate men downe by the terrors of the Law, and not rather apply the sweet comforts of the Gospell to raise them up with the hope of life.

The hope of life? surely it is our onely aime, and the travell of our soules, so to fashion the new creature in you, that you may a­bound in that blessed hope. But what? would you ha [...]e us to deceive you? and that that lying spirit by our 1 Kin. 2 [...].23. [Page 218] mouthes should bid you goe on and prosper in your wickednesse? or would not your own heart in that case, as Micaiah, discover and justly reproove us? or thinke you it is in our po­wer to make wider or strai­ter the gate of heaven, at our pleasure? surely; it is not we, but our God and yours, who hath measured these gates, and pointed out these narrow wayes to life, in his eternall word of truth; neither is it our part to determine judici­ally of any mans everla­sting estate; that power we willingly leave to your owne consciences, rightly informed by the word o [...] truth, under God the iudge [Page 219] of all, who is greater then our hearts, and knoweth all things. 1 Ioh. 3.20. Our onely office by God assigned, is (as our names of Watchmen, Shepherds, Eze. 3.17. Iere. 3 15. and the like import) to stand in the waies, and, as our selves have learned from the word, to give direction to our fellow Travellers, how they may guide their feet in the way of peace. Luk. 1.79. And would you take it well in a iourny, having lost your way, to bee told that you are right and may goe for­ward boldly? Ioseph, when he missed of his brethren in Shechem, and was wan­dring in the field, Gen. 37.16 was found of a man, by whom he was directed to follow them to Dothan; and shall [Page 220] wee, when the spouse of Christ, seeking her welbe­loved, and her brethren, commeth for direction to the Tents of us Shepheards, Cant. 1.17 turne her out of the way, and (as Elisha did the blin­ded Aramites) leade her to Samaria in stead of Dothan? we take it for granted, 2 Kin. 6.19 that know and teach men what they ought to doe, that when you come unto us, as the people useth to come, Exe. 33.31 and sit before us to heare our words, your desire is to understand from God by us, the way wherein you may walke, Ier. 42.3. and the thing that you may doe: re­membring, that the Lord is a witnesse of truth and faith betweene us: Verse 5. God forbid then, that either we should [Page 221] sinne against the Lord, 1 Sam. 12.23. ceasing to pray for you, and to shew you the good & right way: or that you, like those in Ieremy, should be found to dissemble in your hearts, Ier. 42.20. having resol­ved with yourselves before hand to goe downe to E­gypt: Ier. 43.2. much lesse to give the lie to Gods servants, vvhen they shal advise you in the Lords name to the contra­ry, which is in effect, to say unto the Almighty, Iob 21.14. depart from us, for we desire not the knowledge of thy wayes. Nay, so farre be it from you, de­spising the counsell of God a­gainst your selves, Luk. 7.30. to fall out with the vvatchman, vvho in love unto your soules, and care to deliver his own maketh you to heare that [Page 222] voice, This is the way, walke ye in it, Esa. 30.21. when you turne to the right hand or to the left; or to accoūt him your enemy fortel­ling you the truth; Gal. 4.16. That you rather shew your selves to be of Davids spirit, who re­ceiving counsell from God by a vvoman, 1 Sam. 25.32. blessed the Lord the counsel, and the counseller, that caused him to desist from his unadvised & un­vvarrantable course. But if any one shal so please him­selfe in the opinion of his ovvne vvisedome, as to re­fuse, by God to bee made wise for himselfe, and shall mocke and rage at him, vvho carefully seeketh to make him see the danger of his error, that hee may returne; let such a scorner [Page 223] learne his doome from So­lomon, Prov. 9.12. that he alone shall suf­fer: and taking the guilt of his bloud upon his owne head, shal leave this comfort un­to the Watchman, Eze. 3.19. that by giving faithfull counsell, hee hath delivered his owne soule.

Wherefore I beseech and charge thee, whosoe­ver thou art, that wilt es­cape the terrour of the last, and dreadfull day of Christ, doe not sooth thy selfe with senselesse, and unreasonable presumpti­ons, looking for a blessed end of an accursed life, be­cause, God is mercifull: and hath sent his sonne to save sinners: and, made promise of pardon, whensoever a sin­ner [Page 224] shall repent: for, what warrant have we to extend Gods Mercy, though unli­mitable in it selfe, beyond the bounds which he hath set in his word? wherin he hath utterly excluded from mercy, all that sinne presumptuously, Deu. 29.20 Psal. 59.5. and of maliti­ous wickednesse. Or what comfort canst thou have in this, that it is not impos­sible for God to save, whiles by impenitency, thou makest it impossible for thee to be saved? And howsoever it be a true saying and worthy of all men to be re­ceived, 1 Tim 1.15 that Iesus Christ came into the world to save sinners; yet what canst thou claime therein, who by unbeleefe makest God a lyar, 1 Ioh, 5.10. and ac­counting [Page 225] the Son of God no better worth then to be trod under thine unhallow­ed feet, Heb. 10 [...]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 [Page 226] 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 [Page 227] 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 [...].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. [Page 228] 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 [Page 230] 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 [Page 231] 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 [Page 233] 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 [Page 234] 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, [Page 235] touching thine eternall e­ [...]ate, shalt therefore neg­ [...]ect all care of the holy [...]eanes which God in this [...]evealed will of his (which [...]nly belongeth to thee to look [...]fter) hath prescribed to [...]ll who would attaine to [...]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 [Page 236] striving, shall not be able to enter? witnesse for proofe hereof, besides the Text in hand, three other pregnant testimonies from the same our Saviours mouth; The first, Math. 7.21. Not every one, that saith unto me, Lord, Lord, shall enter into the king­dome of heaven, but hee that doth the will of my Father which is in heaven. Yea, saith he, many shall say unto me, in that day, Lord, Lord, have not we by thy name prophesied, and by thy name cast out Divells? and done many great workes through thy name? and then will I professe unto them, I ne­ver knew you; depart from me yee workers of iniquity. Pa­rallel wherto is the second place, in the words imme­diately [Page 237] following upon our Text, as an exposition and confirmation thereof; Verse 25. when [...]he good man of the house is ri­sen up, and hath shut the doore, and yee beginne to stand with­out, and to knock, saying: Lord, Lord, open unto us, and he shall answere and say unto you, I know you not whence you are. Then, lo, what pleading of old acqaintance, (not as if after death, before Gods Tribunall, there shall be a­ny such parley, but to note what it is, that many in this life rely upon, hoping thereby to be let into hea­ven vvhen they dye, even a bare profession of Religi­on) for, then shall you beginne to say, we have eaten and drunk in thy presence, that is, have [Page 238] been partakers of thy sacrifice [...] and Sacraments, and th [...] hast taught in our streets, as i [...] they should say, wee hav [...] been diligent commers t [...] heare sermons, and yet neither is this inough, for, no [...] withstanding hee shall say, [...] tell you, Verse 29. I know you not fro [...] whence yee are; depart from [...] all ye workers of iniquity. Th [...] third proofe, consonant i [...] meaning to the two forme [...] is taken from the Parable [...] the five foolish Virgins, Math [...] 25. who, because they ha [...] Lampes of an outward profession, though they had [...] wise care to provide them selves of oyle in their vessell are noted to have gone for [...] to meet the Bridegroome, Verse 1. the [...] by shewing desire, and expectation [Page 239] of his cōming, as also, no lesse then the wiser five to have slumbred and slept whiles he tarryed, that is, Verse 5. to have rested secure of en­trance in with him, when­soever he should come; and yet, seeking too late to en­ter, were most miserably disappointed, and shut out, with, I know yee not. Verse 12. All these serving to teach us thus much, that it is not e­very crying, Lord, Lord, not every calling, though with earnestnesse (as men often on their death-beds seeme to doe) on the name of God: no, nor yet prea­ching, or working miracles in the name of Christ: nor yet comming to eate and drink yeerly, (as the Iewes [Page 240] did in the Passeover) or if it were monethly to receive the holy Sacrament at the Table of Christ: (Exo. 12.) or week­ly, or daily to repair to the Church to heare the word of Christ: not any, or all of these, nor yet lampes of outward temporary pro­fession, touching our hope and expectation of the comming of Christ, that will serve our turnes, to ad­mit us with Christ into his kingdome. No, for though wee thus seeke, (which is more then many doe) and heereupon con­ceive some hope of happi­nesse, yet this is not enough; such hope, if there be no more, will but deceive us, except we shall [Page 241] labour to supply what is wanting, w ^ch in those pla­ces we may finde added in the reasons of exclusion; viz. first to leave to be wor­kers of iniquity: and second­ly, to labour to doe our Fa­thers will which is in heaven: and thirdly, to get with the wise Virgins, oyle in our ves­sells, that is, true grace in our hearts, which alone is able to nourish, and keepe in the lampes of our pro­fession, untill the Bride­groomes appearance. The endeavour whereof, what is it in effect? but that earnest strife, which our Saviour exhorteth unto, to enter in at the strait gate, and walke in the narrow way; so distastfull to flesh [Page 242] and blood, that most had rather quite forgoe the hope of salvation, then en­ter and walke in it: & yet, as our Saviour maketh the comparison, Mar. 9:43 &c. that it is better to go maimed, halt, or with one eye, to hea­ven, then having every limme and member sound, to be throwne headlong into hell: So may we boldly say, that it is farre better, though crouching with broken shoulder-bones, and stript naked of all garments spot­ted with the flesh, to enter in at this strait gate to hea­ven, then with the multi­tude, who preferre earth to heaven, and the enjoying of the pleasure of sinne for a season, to the fruition of [Page 243] everlasting joyes, to wan­der, without this gate, in the darke waies of death.

CHAP. XXV. A caution against the seeming strait gate of superstition, enforcing a double care and circumspection.

BVt yet Satan, that old Serpent is so cunning, and stil so ready to deceive, Rev. 12.9. 2 Cor. 2.11 & 11.3.14 that even here also we had need to be warned of his subtilty; who because our Saviour hath counselled to enter, and walke in the strait gate and narrow way, hath [Page 244] (according to his Apish, and crafty custome) to the end he might mislead men deuised and set foorth cer­taine gates and waies, which carry shew of strait­nesse. Such as there are many (after the heathenish and Idolatrous guise) in the Popish, pretended high way to heaven; as, their vowes of voluntary po­vertie, perpetuall cha­stitie, and regular obe­dience, their set times of fasting, shrift, barefoot pilgrimages, whippings of themselves, and other pe­nances (to which the Rha­mists, upon this text, refer us;) all which, howsoever they make a shew of strait­nesse to such poore under­lings, [Page 245] as are not able to re­leeve themselves by dis­pensation, yet, as many waies, seeming strait, may be paths of the broad way leading to death (which the Papists themselves cannot deny, unlesse they will make that a way to heaven, wherin the Priests of Baal trode, which yet may seeme as strait to flesh and bloud, as any way of theirs, when they cut them­selves, and that (saith the Spirit) as their manner was, 1 King. 18.28. with knives and launcers, till the bloud gushed out) so, that such, and no better, these wayes of Poperie bee in­deed, howsoever magnifi­ed, as th'onely state of per­fection, may appeare by [Page 246] two reasons: First, because they be none other, then such as are taxed by the A­postle, Col. 2.21. for Will-worship, consisting in beggar­ly traditions, Verse 22. such as touch not, taste not, handle not, &c. which all perish with the using, & are after the cōmandements & doctrins of men, never pre­scribed by Iesus Christ: secondly, because they bring not unto Christ, the end of the law, and aime of o­bedience; Rom. 10.4 Eph. 4.20. but contrariwise, as Ieroboam set up Calves in Dan and Bethel, 1 Kin. 12.28. to keep the ten tribes from going to worship God at Ierusalem, so are these by Satan ere­cted, as false gates, to make men to repose confi­dence in their owne meri­torious [Page 247] perfections, and su­pererrogations, and not in Christ.

Seeing therfore, everie gate and way, which ma­keth shew of straitnesse, is not that straite gate, and narrow way, of which our Saviour speaketh, unto the agonie and strife here required, must bee added that counsell, which the Lord in Ieremy doth give his people, Ier. 6.16. [...] to stand in the wayes and behold, and aske a­mong the old wayes (as some with warrant from the ori­ginall, Trem. and necessitie of truth, doe render, since there be many old waies, Eze. 20.18 that are not good) which is the good way, and to walke therein, that wee may [Page 248] finde rest for our soules. For so doth a twofold care lie upon us; the first to labour to finde out which is the good gate, and way; wherewith God, if wee will submit our selves, and looke to be taught of him, will acquaint us by these two certaine and infalli­ble markes, viz. first if it be prescribed by Christ, the truth: secondly, if it lead us to Christ, our life: as the pathes before disco­vered are and doe, which being found out, our se­cond care ought to be, put­ting away all delaies (which in this case above all other, are most dange­rous) to strive for entrance, and being entred, to walke [Page 249] on with Abraham, and the rest, (by faith made children, and blessed with faithfull A­braham) who, (Gal. 3.9) Heb. 11.13 confessing that they were strangers and pil­grimes on the earth, declared plainely thereby that they sought a Countrey; not that whence they came, but a better, that is, an heaven­ly; of whom therefore God (saith the Apostle) was not ashamed to bee called their God, Verse 16. for he hath prepared for them a City. A follower of whose footsteps, and a guide to ours, was that fa­mous Travailer, the bles­sed Apostle himselfe, the penne-man of that their praise; who having wan­dred long before hee came to see the way, yet ha­ving [Page 250] found it, and being entred, how did he (as is noted of Iacob, Gen. 29.1. after hee had passed thorough Be­thel, that gate of heaven) lift up his feet, Malac 4.2 and make hast unto that land of the children of the east; upon whom th Prophet promi­seth that sunne of righteous­nesse to arise, and health un­der his wings: witnesse his owne words, wherein he professeth his resolution in travaile, Philip. 3.13. and so forwards: Brethren, I account not my selfe that I have attained to it: hee mea­neth to that full compre­hension of Christ, or per­fection of grace which he ought to labour after. And if not S. Paul, thē who [Page 251] may, Pharisaically think himselfe perfect, and as the Angel of Laodicea wan­ting nothing but one thing, (Rev. 3.17) saith he, I doe: one thing indeed, that one necessary thing, Luk. 10.42. in comparison wher­of, like Mary, hee min­ded nothing else: forget­ting that which is behind, and endeavouring unto that which is before, I follow hard (or presse with an eager pursuit, (so doth the word emphatically import) after the marke, [...] or by levelling at the marke, for (or unto, that is, to attaine unto) that high price of the calling of God in Iesus Christ: being that which Peter calleth an immarcessible garland, (1 Pet. 5.4) [Page 252] or crowne of glory. Vp­on which worthy presi­dent, let mee inferre by way of counsell to us all, the Apostles owne conclu­sion: Phil 3.15. let us therefore, as ma­ny as be perfect, be thus min­ded: And as for those who yet are otherwise minded, let our praier be, that God, if they belong to him, would his appointed time, reveale the same unto them. In the meane time, let us all, in that whereun­to wee are come, Verse 16. according to the measure of grace re­ceived, proceede by one and the same rule, and line, min­ding the same thing by the direction and conduct of Gods word and Spirit; [...]. as the Israelites by the [Page 253] leading of the Pillar to­wards Canaan, Exo. 13.21 or the wise men unto Christ, Math. 2.9. by the guidance of the starre; yea, Psal. 119.32. farther, let our promise be, and prayer, also, with that man after Gods owne heart, that vve may runne, not creepe, nor goe, but runne the wayes of God, when hee shall enlarge our hearts. For, surely, in this course only may ambitious strife seem commendable, when as Peter and Iohn, Ioh. 20.4. ran both together unto the Sepul­chre; so wee runne with contention to seeke our Saviour, striving, as they did, 1 Cor. 14.12. each to ouer-run the o­ther, to surpasse not only o­thers, but also our selves, not in greatnesse, but in [Page 254] goodnesse, growing still in grace as we doe in age.

In which race, so to runne, that wee may ob­taine, wee are notably di­rected, and encouraged, by that cloude of witnesses, which is to us, as that pil­lar of cloude was to the Israelites, under the stan­dard of that Lyon of Iudah, our most victorious leader, Hebr. 12.1.2. Wherefore, see­king that we are compassed with so great a cloud of witnesses, let us also cast away every thing, that presseth downe, and the sinne that hangeth so fast on, and let us runne with patience the race that is set be­fore us, looking unto Iesus, that Chiefetaine and perfecter of our faith; who, for the ioy [Page 255] that was set before him, endu­red the crosse, and despised the shame, and is set at the right hand of the Throne of God; whom, if wee be truely wise, vvee vvill be ready to follow, though it be to Golgotha, vvith Simon, Mat. 27.31. bea­ring the crosse, that with him from mount Oliver, Luk. 24.50 vvee may ascend to hea­ven, and be made parta­kers of his crown, and if as Iaacob (though not without sweating and paines) we shall vvrestle with Christ untill the breaking of the day, not letting him goe, Gen. 32.14 (Can. 2.17) except he blesse us, doubt­lesse, as hee did, so shall vvee prevaile with God (for assurance unto us that so vvee shall vvith men [Page 256] also) and being of that brood of trauellers, which the Psalmist calleth Iaacob, Psal. 24.6. howsoever, vvee depart limping, Gen. 32.31 to shew, that vve have buckled with our better, Verse 29. yet, vvee shall car­ry away the blessing, and Israel shall be our name.

CHAP. XXVI. A consolatorie conclusion, ma­king good the happinesse of those that travel in the nar­row path, with removall of exceptions.

TO come to a conclusi­on, (and so to shut up all in the fourth, and last place, Ioh. 13 11. how can the conso­lation of God seeme small unto us, who, though not without much agony and strife, Heb. 12.11. being gotten within the gate, and walking as pilgrims upon earth for a while in the narrow path, Psal. 119.19. yet may rejoyce in this, [Page 258] which our Savior directeth his to looke unto, as the chiefest cause of joy, that our names are inrouled for ci­tizens in heaven, Luc. 10.20. where is our home and head, and all our treasure. Towards which our country whiles we are making speed, long­ing vvith Th'apostle hence to depart, Phil. 1.23. and to get home, (as vve may vvell with old Simeon, Luc. 2.29. vvhen once vvee have embraced in our armes of faith, our thrice blessed Saviour) Oh bles­sed may vvee be, and bles­sed this our travell and speede. For why? having innocent hands, Psal. 24.3. and a pure heart, not lifting up our minds to vanity, nor swearing de­ceitfully, assuredly we shall [Page 259] 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; [Page 260] 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 w ^ch 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 [Page 261] 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 [Page 262] 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 no [...] greatest Rufflers in the world) even for the presen [...] footing it with us, of all o­ther [Page 263] 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 [Page 264] as did the same Nichodemu [...] after to grow bold) yet, Ioh. 19 39. wh [...] once vve have tasted, 1 Pet. 2.3. Psal. 34.8. & ar [...] growne well accquainte [...] with the grace of life, w [...] shall finde vvith David, Psal 11 9. nothing so sweete unto ou [...] soules, as the service of th [...] Lord. Insomuch, that w [...] shall see cause rather to pity, then envy their wre [...] ched liberty that, being no [...] servāts unto righteousnes are, Rom. 6.20.21. whiles they think thē selves onely free, the mo [...] miserable slaves of sinne [...]

And farther (to preven [...] the cavill which som [...] make an Apology for the sinnefull sloath,, in doin [...] naught or nothing, becau [...] they can never do enough vvhat though when we ha [...] [Page 265] 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 frō 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 [Page 266] 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 [Page 267] 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, [Page 268] in the Tabernacles of the righ­teous? Psa. 118.15. For, howsoever worldlings, that never knew what true delight o [...] 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 [Page 269] 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 [Page 270] 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, wh [...] leaveth those despisers to behold, Act [...] 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.