The Christians Journal, Sermon 3
THE THIRD SERMON. For it is the wide gate and broade way, that leadeth to deſtruction, and many there be which go in thereat.
The ſecond part of the Text.WE hauehave done with the aduertiſement it ſelfe, and are now come to the reaſons by which it is enforced. The firſt reaſon runneth thus; becauſe albeit the gate and way which the moſt affect, be wide and broad, full of pleaſing, and full of company, yet in the end it leadeth to deſtruction. By the gate and way mentioned in this firſt reaſon, is meant the ſame which elſewhere is called the way of aPſalm. 1.1.ſinners; a way that is not bPſalm. 36.4.good: the way of cPſ. 119.104falſhood: an dProu. 2.12.euill way: it is the gate and way which by nature we all trauaile in, therefore it is tearmed our eJſay 53.6.owne way: the way of our owne fJſay 57.17.heart: becauſe it is a way which of our ſelues without a guide wee go into, and which of our ſelues wee are neuer either able or willing to forſake. It is ſaid to be a wide and a broad way, Wherefore it is called a way, wide and broade.becauſe it is a way of libertie to the fleſh, and giues a man leaue to run any courſe, which his owne priuate corrupt humor doth affect: it is a way which impoſeth no conditions of reſtraint, but whatſoeuer a man (led by the luſts of his owne heart) bends vntounto, it allureth him to it, and ſeemeth to ſay as the flattering chaplaynes did to g1. King. 22.Ahab, touching the expedition againſt Ramoth, Go and prosper. Now this way notwithſtanding the pleaſingnes of it, our Sauiour ſaith, it leadeth to deſtruction; the iſſues of it are the waies of hProu. 14.12.death; it bringeth no ſmall inconuenience, or ſlight annoyance, ſuch as loſſe of goods, or blemiſh in good name, or ſicknes of body, but the ſurpaſſing exceeding eternall curſe of God, the vtter ruyne both of ſoule and body, an endleſſe, eaſeleſſe, hopeleſſe miſerie. This then is Chriſts reaſoning, that in as much as there bee but two waies, a ſtraite, and a wide; and the wide leadeth a man to ſuch an irrecouerable downefall, therfore we would beware of it, and enter in at the ſtraite gate. This is the meaning briefely: Let vsus now ſee what neceſſary matter of inſtruction we may obſerue.
Doctr. 1.Firſt heere we learne, that albeit the way of ſinne be, for the preſent time in the ſenſe and ſeeming of fleſh & blood very delightfull, yet the reward thereof is miſerie, and the end deſtruction. This is the expreſſe doctrine of the Text, and it is eaſily iuſtified by the Scripture. Firſt in generall it is ſaid of all ſinne, that the iRom. 6 23.wages thereof is death; and that the end of the wicked ſhall be kPſal. 37.38.cut off. Secondly in particular of ſeuerall ſinnes, the Word of God ſpeaketh very expreſſely to this purpoſe. Of adultery Salomon ſaith, (deſcribing the faſhion of a harlot) that indeed her chamber is richly deckt, her bed perſumed, and her words very intiſing; but (ſaith he) her houſe is the way to the lProu. 7.27.graue, which goeth downe to the chambers of death: and her mProu. 9.18.gueſts are in the depth of hell. Of deceite, The bread of deceit is ſweete to a man, but afterward his mouth ſhall be filled with nProu. 20.17.grauell, Of diū kennes, The wine ſheweth the colour in the cup, and goeth downe pleaſantly, but in the end thereof, it will bite like a Serpent, and hurt like a oProu. 23.32.Cockatriſe. Of the vanity of youth: Reioyce O young mā in thy youth, walke in the wayes of thy heart, and in the ſight of thine eies, but know that for al theſe things God will bring thee to pEccles. 11.9.iudgement. In all theſe here is a broad pleaſant way, giuing liberty and ſcope enough vntounto fleſh and blood, but the end of all is deſtruction. The ſweet meats of wickednes will hauehave the ſowre ſauce of wretchednes and miſerie: we may ſee the ſame alſo verified by examples. Eue was made beleeue by the Diuell, that if ſhe would aduenture to eate of the forbidden tree; ſhe ſhould receiue by it great aduancement; yee ſhall be as qGeneſ. 3 5.7.gods knowing good and euill; (equiuocating with her, as our ſtate Papiſts do now a daies, and beguiling her with doubtfulneſſe of termes. Well, ſhee ſaw the tree was good for meate, pleaſant to the eye, and to be deſired to get knowledge (heere was a way broad and faire enough;) and ſhe tooke and gaue to her husband, and they both did eate: But ſee now whither this way leades them, Then (ſaith the Text) their eyes were opened, and they knew they were naked: the beginning ſeemed to delight, and to giuegive hope of great contentment; but the fruit was griefe, and the end confuſion, the iſſue cleane contrary to that which was expected. No doubt the murdering of Abel for the time gaue very good ſatisfaction to the malicious and bloud thirſting humor of Cam, but hee which lookes vponupon the reckoning which followed, and conſidereth how ſinne lay at the doore rGeneſ. 4.7.euer dogging him, and neuer leauing him, till he was euen ſwallowed vp into deſpaire; ſhall ſee a pleaſing courſe carrying him that held it, into a depth of miſerie out of which he was neuer able to recouer. Moſes ſpeaking of the times before the floud ſaith thus, The ſons of God ſaw the daughters of men that they were faire, and they tooke them wiues of all that they ſGeneſ. 6.2.liked: heere was libertie enough (all they liked.) but what was the iſſue, you know the ſtories when they were in the very height of their iollitie, the floud came and tooke them all away tMatth. 24.39.here was a iourney full of pleaſure, but the place of arriual full of miſerie. The rich man of whom Chriſt ſpeaketh, was clothed in purple and fine linnen, and fared well and delicately eueryevery day: here was outward contentment to the full, but wherto did this way lead? wee hauehave heard what followeth, the rich man alſo died, and was buried, and was in hell in torments uLuke 16.22.23.I could thus eaſily giuegive you many inſtances, all of them ſeruing to ſhew to vsus, how ſinne dealeth with vsus as Ioah with *2. Sam. 20.9.10.Amaſa, he met him and ſaluted him louingly (art thou in health my brother) hee tooke him by the beard with the right hand to kiſſe him, but withall he ſmote him in the fifth rib, and ſhed out his bowels to the ground: Euen ſo ſinne creepeth into our boſome, it maketh ſhew of delight, it pretendes the pleaſing of our minds, and the ſatiſfying our humor, but yet it killeth (as it were) with kindnes, and for a little momentanie pleaſure, it brings eternal ſhame and perpetuall confuſion.
Vſe. 1.The vſe of this point thus prooued ſtandeth thus, The firſt thing that ought to be in him who deſireth truly to repent is a hartie lothing, and an vnfaigned deteſtation of ſinne; the fountaine of repentance is the heart, and a man can neuer frame himſelfe to reforme that in his life, which in his heart hee diſliketh not: he therefore that would practiſe the duties of repentance as he ought, muſt endeauour to feele in himſelfe a deepe and an implacable hatred againſt ſinne. Now in my opinion there is nothing more of force to bring a man cleane out of conceipt with ſinne, then the ſerious meditation vponupon that point which I hauehave now deliuered. Who is there amongſt vsus that would not in his heart loth & dereſt ſuch a one as the Prophet xChapter 9.8.Ieremie ſpeaketh of, Who ſpeaketh peaceable to his neighbour with his mouth, but in his heart layeth waite for him, that puts on a ſhew of friendſhip, and yet vnderunder a pretence thereof, if hee could, would cut a mans throte; will not eueryevery man ſay, Lord keepe me from ſuch a friend? And yet euen ſo ſinne dealeth with vsus, it promiſeth much contentment, much profit, many benefits, but in the end in ſteed of contentment, there is nothing but vexation, in ſteed of profit, the vtter loſſe and ruine of a mans ſoule. It is good wiſedome to hauehave this point euer in a readines; to lay it vp (as Mary did Chriſts ſayings) in the midſt of the heart, it will be as a bulwarke, or braſen ſheild to blunt the point of Sathans perſwaſions. It is his policy to lay a kind of ſiege to a mans thoughts, with a ſeeming good, and as much as in him lieth, to let vsus ſee nothing of ſinne, but the outſide painted ouer like whoriſh Iezebell with many glorious ſhewes, and bewitching appearances, pleaſure, profit, honour, eaſe, all very like to draw a man farre, vnleſſe hee be otherwiſe ouerruled by the power of Gods ſpirit. EueryEvery one therefore that would (as S. Iames ſpeakes) keepe himſelfe vnſpotted yJames 1.27.muſt bee like the wiſe man, of whom zEccles. 2.14.Salomon ſpeakes, whoſe eyes are in his head, that is, who looketh not onelyonly to the preſent face of things, but caſteth his thoughts further towards the iſſue, fearing leſt where the entrance is ſo entiſing, the end may fall out not to be according: the conſideration of the miſerie which may follow, cannot but bee a preſeruatiue to keepe a man from being enchanted with the faire ſhewes of the beginning. How many might be kept from groſſe ſinnes, if they had care to obſerue this rule. In couetouſneſſe, ignorance, pleaſure, wantonneſſe, libertie, malice, drunkenneſſe, exceſſe, extortion, falſhood, men looke only vponupon the profit, eaſe, iollity, and worldly eſtimation that doth accompanie them, but the poiſon that lurketh vnderunder theſe, the ſpiritual venome that maſketh vnderunder theſe deceitfull ſhadowes is either not beleeued, or not thought vponupon, or elſe in mens priuate conceipts ſo much leſſened, that they poſt on ſtill the rode way being tolled along by the delight thereof, and ſo fal into the bottomleſſe gulfe, before they are ware of it. Well it is the precept of the holy Ghoſt, that wee ſhould bee aHebr. 3.13.exhorted, leſt wee ſhould be hardned through the deceitfulnes of ſinne. I exhort you therefore, and in the Lord entreate you, not to be ſo vnwiſe, as for a little ſuperficiall pleaſingnes and fleſhly contentment in the wide and broad way of vanitie, to purchaſe to your ſelues ſuch a miſery, the horror, the largenes, the euerlaſting and vnintermitting extent whereof, no man liuing is able to eſteeme. The life of man heere, is not vnfitly compared to a Theater, in which eueryevery man hath his part, ſome longer, ſome ſhorter, ſome nobler, ſome baſer, according to the diſcretion of the appointer: now would any one take him for better then a mad man, that in an idle humour to weare gay apparell, and to hauehave the ſtanders by make obeiſance to him, would bee content all the reſidue of his daies to be a baſe drudge in a kitchin, or a ſlaue in a galley, vponupon condition that for an houre or two, hee might bee attired like a King, and ſit in a chaire of eſtate and take vponupon him like a great commaunder? ſurely no. And what are wee then, who hauing a ſhew or two to make vponupon the ſtage of this world, are content to buy an endleſſe bondage vnderunder ſathan, for a tranſitorie ſatisfaction to our owne ſinfull humour, in ſome fleſhly and ſenſuall courſe, and vponupon condition we may hauehave our fill of it, will not ſticke to hazzard our better part, and to caſt away our owne ſoules? This is the firſt and chiefe vſe of this doctrine.
Vſe. 2.Secondly this point teacheth vsus this good leſſon which is a point of eſpeciall wiſdome in Chriſtianity, namely alwaies to hauehave thoſe courſes in greateſt iealouſie, and to be ſuſpitious of them, that they are not ſuch as it is ſafe for vsus to enter into, which at our firſt beginning them, and at the working vponupon our thoughts to entertaine them, doe make ſhew of nothing but contentment to our nature, that are euer charming vsus with the names of profit, of pleaſure, of aduancement; it is meete for vsus to feare that vnderunder theſe baites, there lyeth ſome ſecret hooke, which if wee doe too greedely catch at the firſt offer, may ſodenly entangle vsus, and ſo as it were hooke vsus in, that when we would we ſhall not know how to get from it. The wounds of a louer, bProu. 27.6.Salomon ſaith, are faithfull, but the kiſſes of an enemy are to be taken heede of. Satan is our grand enemie, and ſinne is the thing he ſeekes to poyſon with, he laps it vp in the ſweetnes of ſome ſuch thing which is taſtfull to our naturall palate, & when he makes the largeſt offer, as he did to Chriſt, cMatth. 4.9.All this will I giuegive thee; then ſome great miſchiefe is to bee feared, for which he laboureth to procure entrance by his plauſible and pleaſing perſwaſions. Happie is hee that hath learned this leſſon, he hath well profited in the ſchoole of Chriſtianity, that doth not creedit the firſt offers, but doubts a fearefull iſſue, where the entrance promiſeth nothing but contentment. It is euer a rule that cannot faile, the broad, pleaſant, euen way, that to fleſh and bloud bringeth little or no encombrance, but giues the raines vntounto it to goe where it will, is the way that certainly leadeth to deſtruction. And thus much for the firſt property of this way, it is a wide and a broade way.
The ſecond qualitie it hath is,Doctr. 2. it is full of paſſengers (And many there be which go in thereat) from which words we are taught this doctrine: viz. That multitude in matters of religion, is no good rule to proceed by, whether it be in points to be beleeued, or in matters to bee practiſed. The reaſon is plaine from hence. It is reported heere of the broad way which leadeth to hell, that there are many which go in thereat; now if number were an argument ſufficient to proue the goodnes of a courſe, why ſhould it not be alſo a reaſon of value to proue this way which Chriſt heere ſpeaketh of, to be the way that leadeth vntounto life: If it be of no force in this particular, neither is it in any other. A matter may be beleeued and profeſſed by many, a courſe may be followed and approued by a multitude, and yet there may bee neither ſoundnes in the one, nor holines in the other. In the daies of Noah, it is ſaid that God looked vponupon the earth, dGeneſ. 6.12.and all fleſh had corrupted his way. When the Angels were entertained in Lots houſe, the men of Sodome purpoſing villany and filthines, compaſſed the houſe eGeneſ. 19.4.round about, from the young men euen to the old, all the people from all quarters. Foure hundred Prophets at one time conſented together in one thing, and when the King asked their aduiſe touching his iourney to Ramoth, all ſaid f1. King. 22.Go and prosper, all ſeeking to flatter the Kings humor. There was a generall conſpiracy againſt Ieremy for the faithfull diſcharge of his dutie: Come let vsus imagine ſome deuiſe against gIerem. 18.18.Ieremy. When Pilate made a motion to the people, what ſhould be done with Chriſt, They hMat. 27.22.all ſaid, let him be crucified. When Stephen had made his Apology for himſelfe, againſt the falſe imputations which were put vponupon him, the Text ſaith the ſtanders by gaue a ſhout with a loude voyce, and ſtopped their eares, and came vponupon him iAct. 7.57.all at once. Of Simon the ſorcerer in Samaria, it is ſaid, that to him they gaue heed, from the leaſt of them, euen to the kAct. 8.9.10.greatest. When Paul oppoſed himſelfe to the Idolatry of the Epheſiās, which worſhipped the Images of Diana, there aroſe, ſaith the ſtory, a ſhout for the ſpace almost of two houres, of all men, crying, lAct. 19.34.Great is Diana of the Epheſians. The Apoſtle cō plaineth of the ſtate of his times, and euen of thoſe which made profeſſion of religion, and he deliuereth his complaint in theſe words, mPhilip. 2.21.All ſeeke their owne, and not that which is Ieſus Christs. The Spirit of God prophecying by Saint Iohn of the cōming of Antichriſt, ſaith, that nApoc. 13.8.16.all that dwell vponupon the earth ſhall worſpip him, whoſe names are not written in the booke of life. In all theſe examples wee ſee great multitudes, euen ſwarmes of people running one courſe with one heart, like men poſſeſſed and ruled by one ſpirit, and yet all deceiued: he that ſhould hauehave grounded his religion vponupon theſe, muſt needs hauehave run himſelfe headlong into error.
Vſe 1.The vſe here of is firſt againſt the Papiſts, who as appeareth in the writings euen of the beſt learned of thē, do make multitude a note and marke of Gods Church; which howſoeuer it can little auaile them, (becauſe if we reckon only ſuch as know and vnderſtand what they do beleeue and profeſſe, wee may well thinke there are in Chriſtendome more of vsus then of them) yet notwithſtanding admit it were ſo, that the greateſt part of Europe were aduiſed and conſtant profeſſors of their religion, what hauehave they gotten by it, muſt it needs be true which is beleeued and maintained by a multitude? Cannot the generality bee deceiued? Is it not poſſible for whole troupes, yea euen of learned men to be miſtaken? Yes certainely. If it be a good reaſon to ſay thus; behold this religion is profeſſed and receiued by the moſt, therefore it is true; then let vsus diſclaime Chriſts aduiſe of entring in at the ſtraite gate, and let vsus all chuſe the wide and pleaſant way, for many there bee that goe in thereat. It is thought probably, that at this day Mahometiſme (the Turkes religion) hath more vnderunder it, then Chriſtianity, though we put Papiſts and Proteſtants, and all in the weights againſt it; and that meere Paganiſme is larger then both. Where many ioyne in the truth, there is the Church, but not for the Manies ſake, but for the truthes ſake. It is a good ſaying of Auguſtine vponupon Pſalme 39. Si iuſtus es, noli numerare, ſed appende, that is, if thou wouldeſt deale vprightly in this caſe, take not religion by tale or number, as though that were beſt which moſt receiue, but try it by weight, if it hauehave the weight of truth go with it, be they many or few that beleeue it, it skilleth not, it is right though but one, nay though none did entertaine it. This is the firſt vſe. If Chriſt be true in his ſayings, that many go in at the gate that leadeth to deſtruction, ſure then multitude is no marke of the Church, they may bee the greater part, and yet goe the way that bringeth the goers by it into hell.
Vſe 2.The ſecond vſe is to reforme the common folly and error of the world, who thinke cuſtome and faſhion, & the guiſe of the greateſt part to be a ſufficient plea, for any courſe which themſelues affect or vndertake, eſpecially it holds in matters of religion, if men can ſay as of old, our fathers, our rulers, our auncients, the beſt, the moſt, the wiſeſt, the wealthieſt amongſt vsus thus they thinke, thus they do, thē they imagine they hauehave alledged an argument which cannot be anſwered, a reaſon which cannot be denied. Thus men make themſelues like the froth as St. oJames. 1.6.Iames ſpeakes of, which is caried vp and downe, with the wind, and the water, ſometimes to this ſide, ſometimes to that: or rather like the beaſts of the field, who thinke nothing but follow the heard, and ſo many times while they ſuppoſe they are going to the paſture to be fed, they are driuen to the Shambles to be ſlaine. Whom this people and all the men of Iſrael chuſe, his will I be, and with him will I dwell, ſaith p2. Sam. 16.18.Chuſa to Abſolon; and ſo it is euen the religion of many, we will not be ſingular, look which way the moſt go, that way will we go. It is right as the ſpirit of God ſpeaketh to the qPſal. 50.18.vngodly man, when thou feeſt a theefe, thou runneſt with him, when thou ſeeſt an adulterer thou art partaker alſo with him. It is the property of a foole to follow vniuerſally, that which he ſeeth others doe, hee muſt needs alſo do the ſame: yet it is an error we are all apt vntounto, and the reaſon is; It is a hard matter to iudge, but it is an eaſie thing to giuegive credit. Well, let the wiſedome of God be followed, and let his counſell be preferred before our own conceits. Certaine it is, whatſoeuer wee imagine, that the way to hell hath the greateſt ſtore of paſſengers; company is good; but it is better to go the right way all alone, then to wander with a multitude. Therefore god gaue a charge, thou ſhalt not follow a multitude to doe euill rExod. 3.2.. What though moſt men in their common ſpeech take the name of God in vaine, what though the greateſt parte hauehave the preaching of the word in no eſteeme, make the Sabbath a day of carnall delight, neglect the publike worſhip of God, reproch and ſpeake euill of the truth; what though all ſeeke their owne, as Paul ſaith, or as the Prophet ſpeaketh, from the greateſt euen to the leſt, be giuen to couetouſnes ſIerem. 6.13., what though they goe by troopes (as tChapter 5. 7.Ieremies words are) into harlots houſes? what though the abiects doe aſſemble themſelues together, as they did againſt uPſalm. 35.15.Dauid, to draw good things into diſgrace? let not this ſway with you ſo farre, as to draw you into the fellowſhip of the ſame euils; remember, the broade way to eternall ruine hath many that trauell it, ſo that though there be much good fellowſhip, and iolity by the way, yet their way (ſaith *Prou. 4.19.Salomon) is darknes they know not wherin they ſhall fall. And who will be ſo in louelove with the fellowſhip of others, as to damne himſelf for company? The counſel of the vngodly is pleaſing, the way of ſinners is delightfull, the chayre of ſcorners is very eaſie; but yet bleſſed (ſaith the Pſalmiſt) is he that hath ſtudyed how to auoyd them; when it commeth to that which *Prou. 1.21.Salomon mentions, the eating the fruit of their owne way, and to that in the yPſal. 37.38.Pſalme, the tranſgreſſors as they hauehave erred together, ſo they ſhall bee deſtroyed together: what are they then the better for their companie? Thus much for the firſt reaſon, why the ſtraite gate and narrow way are to bee choſen, becauſe though there bee another courſe, more pleaſing to our humors, and better ſtored with companie, yet it leadeth vntounto deſtruction.
The ſecond reaſon followeth which is in direct oppoſition to the former, viz: that albeit the gate and way which Chriſt would hauehave vsus enter into, be ſtrait and narrow, and ſuch as few do trauaile by, yet it is the way to life, and the end thereof is comfort, euen the euerlaſting comfort of a mans ſoule. This is the generall meaning of the reaſon; Let vsus grow to a particular examination of the points of inſtruction riſing out of it.
As this reaſon is in an apparant oppoſition to the former,Doctr. 3. ſo it affordeth doctrine in nature directly contrary to it; that told vsus of ſinne, that beginning in pleaſure, it doth end in miſery; this telleth vsus of the duties of holines and righteouſnes; that howſoeuer they ſeeme to lay a kind of reſtraint vponupon mans nature, and to curbe and limite him in ſome courſes, and faſhions which he is prone vntounto, yet the iſſue of them is life, and the reward is comfort. Chriſt confeſſeth the gate to be ſtrait, and the way narrow, but he addes this withall, that it leadeth vntounto life. For the opening of this doctrine I muſt ſhew vntounto you two things; firſt that the duties of pietie and godlines, are at firſt ſomething vnpleaſing to mans nature, (the crookedneſſe and corruption thereof conſidered): ſecondly that whatſoeuer the beginning is, yet the end is full of ſweetnes. Touching the former how true it is, may in part bee gathered out of that which hath been ſaid heretofore, touching the things cōcurring with the very act of entrance; humility, and the elinquiſhing of the pleaſures of ſin which wee hauehave formerly delighted in, both which are directly thwarting and croſſing to mans nature, there being nothing that he is of himſelfe more vnwilling to do, then to confeſſe ought againſt himſelfe, to renounce his owne will, and to crucifie and kill the ſtrong affections of his owne heart. But this ſhall better appeare if we enter into conſideration of particulars, what duty of godlines ſoeuer we thinke vponupon, we ſhall find the beginning of it to be vnſauery. If a man will labour after ſome knowledge in religion at the firſt it will ſeeme to be ſomewhat ſtrait and cumberſome, becauſe it wil require more care in redeeming the time, it will vrge more diligence in hearing, in praying, in meditation, more reſpect to the Sabbath then a man was wont before to make conſcience of. Heere wil be ſomething to do, and no ſmall wraſtling with a mans thoughts, before he ſhal get the maſtery ouer his owne heart, to retire himſelfe, and to diuert the time formerly accuſtomed to be ſpent in vanity, to the building of himſelfe vp in knowledge. It will ſeeme to a man that there is no life in theſe courſes, nothing but deadnes, and melancholines, and no kind of contentment. Againe, ſuppoſe that a man (heretofore negligent that way) ſhould now begin to hauehave ſome touch, and ſhould entertaine a reſolution with himſelfe of keeping holy the Lords day, not according to common opinion, but according to the true purpoſe & meaning of the Law-maker, thinke wee that hee ſhould not at his very firſt entry into this way, meet with many diſcouragements? what a burden will heere be for a man to ſeek to draw all his thoughts from earthly buſineſſes (as much as is poſſible) and to giuegive himſelfe wholy to ſome either priuate or publike courſe, by which the comfort and edifying of his ſoule may be helped forward, what a miſery will it ſeeme, ſo as it were to hedge in himſelfe, that he may not vſe a little excurſiō, and in ſome little degree giuegive the raines to his owne affections? this is enough to make any man flie backe, and to crie as the Diſciples did in another caſe, This is a hard ſaying who may endure it zJohn 6.60.. Time would faile me, if I ſhould thus proceed to exemplifie this doctrine, I may bee bold to ſay it, becauſe all duties of holines hauehave one generall nature, that there is not one among them all, whether it reſpect our immediate ſeruice to God, or our behauiour to men, or that ſobriety and euen framing of our affections in things which concerne our ſelues; I ſay there is not any one ſuch dutie, but if it be looked vponupon with an eie of fleſh, it lookes euen as our Sauiour did vponupon earth, of whom it is ſaid, that in reſpect of ſtate and pompe, there was aEſay. 53.2.nothing in him for which a man ſhould deſire him. And the reaſon is this. Religion is the ſame to a mans ſoule, that Phiſicke is to his body, it is ordained to purge & to reforme it; As therefore the Phiſicke potion at the firſt taking is cleane againſt the ſtomack, ſo that men in wiſedome will vſe meanes to keepe it in, that it may worke vponupon the diſeaſe; ſo is religion at the firſt taſte without reliſh, ready to cauſe loathing, rather then to perſwade further entrance, and there muſt bee a mind of ſtriuing with a mans ſelfe, before hee can drinke deepely of it, and hold it faſt, that it may worke vponupon his cloſe and hidden corruption. It was not for nothing that the Lord conditioneth with vsus at our firſt enterance into religion, to giuegive him our bProu. 23.26.heart; for vnleſſe we hauehave euen reſigned vp our affections vntounto him, and hauehave euen combined with our ſelues, to go through with it, it is in vaine to make any ſhew or offer of obedience. Well, you ſee plainely the firſt point, that the beginning of Good duties is harſh; let mee not ſtay heere, but proceed to ſhew that the end is comfortable. Our Sauiour ſaith heere; it leadeth vntounto life; and what life doth he meane, or can he meane, but life eternall. Godlines (ſaith the c1. Tim. 4.8.Apoſtle) is profitable vntounto all things, which hath the promiſe both of this life, and of that which is to come. I may ſafely ſay of thoſe which enter into good courſes, as the Pſalme doth, they doe ſow in teares, but they ſhall reape in dPſal. 126.5.6.ioy, they went weeping and carried precious ſeed with them, but they returne with ioy, and bring their ſheaues. Nay the Scripture doth not herein delay vsus ſo long, as though there were no ſweetnes in religion till hereafter. I remember Chriſts words in one particular to Peter, when Peter told him, that he and his fellowes for Chriſts ſake had left all; I ſay vntounto you, there is no man that hath left houſe, or parents, or brethren, or wife, or children for the kingdome of Gods ſake, which ſhall not receiue much more in eLuke 18.29.30.this world. So that euen in the preſent life, there is a reward followes, the children of God find an inward and an vnknowne ſweetneſſe, euen in that which at the firſt ſeemed very diſtaſtfull. Chriſt ſaid of himſelfe, that is was meate vntounto him to do the will of him that fJohn 4.34.ſent him: and ſo the duties of godlines doe afford a kind of ſecret ſatisfactiō to thoſe which are exerciſed in them: & though euill men when they look vponupon the ſeruants of God liuing in obedience, in cō tempt of the world, and in a kind of ſequeſtring themſelues from the vaine delights thereof, do imagine they liue a life very tedious and irkeſome, and ſuch as hath no contentment in it, yet by vſe, the Lord making his yoke eaſie, and his burden light, they find that facility in it, that ſweetnes and ſpirituall delight, that if they might, they would not returne back to their wonted liberty in the fleſh, but do carry euē a kind of loathing therunto. I find (ſaith gPſalm. 4.7.Dauid) more ioy of heart in the light of thy countenance, in the ſecret apprehenſion of thy gracious fauour, then the worldlings hauehave, when their wheate and wine abounds. Thus by the handling of theſe two points a part, I hauehave (I hope) made good my firſt propoſition, that the way of true religion, though it be ſtrait and narrow, and at the firſt entertaines a man with ſhewes of hardſhip and reſtraint, yet the progreſſe is more ſweet, and the end it ſelfe, doth euen exceed in comfort. Let vsus make vſe of it.
Vſe.The vſe hereof is to be an encouragement to all that do begin inwardly and vnfainedly to affect good things, they muſt learne to caſt their eies & thoughts from the preſent ſtraitnes which religion at the firſt enterance into it, ſeemeth to threaten, and to looke further vponupon the ſweetnes which doth certainely accompany it. For howſoeuer our obedience ought not to be a hired obedience, but ſuch as in all things doth more reſpect the commander, then the reward which he beſtoweth; yet it pleaſeth God to tender our weakneſſe ſo much, as to prouoke vsus and to draw vsus on by the promiſe of recompence, leſt we ſhould be wearie and faint in our minds. Our Sauiour arming his diſciples againſt reproach, telleth them, their hMatth. 5.12.reward is great in heauen. Moſes choſe rather to ſuffer iHebr. 11.26.aduerſitie with the people of God, then to enioy the pleaſures of ſin for a ſeaſon; for (ſaith the Text) he had respect to the recompence of reward. Nay of Chriſt himſelfe it is ſaid (and in that very particular we are willed to follow him) that for the kHebr. 12.2.ioy that was ſet before him, he endured the croſſe, and despiſed the ſhame. Therefore whenſoeuer we feele (being leaning to a good courſe) any diſcouragement to creepe into vsus, or any ſecret conceipt, that to do thus and thus, as the word perſwades will bring a burden vponupon vsus, and we ſhall by that meanes depriue our ſelues of that fredome which others hauehave, and which our ſelues alſo hauehave enioyed, and therfore it is not good to be ſo ſtrait; by and by let vsus remember whither this narrow enterance, this hard and rugged way doth leade vsus, the further we go the better it is, and the end it ſelfe will exceed all. The eye hath not ſeene, the eare hath not heard, neither can it enter into mans heart to conſider, l1. Cor. 2.9.what things God hath prepared for them that louelove him. It is ſaid of Iacob that he ſerued ſeuen yeeres with his vncle Laban, for Rachel his daughter, but they ſeemed (ſaith the Text) a few daies, becauſe hee loued her mGen. 29.20.. So let vsus labour to poſſeſſe our ſoules with the louelove & delight of the bleſſing promiſed, and we ſhal with eaſe ſwallow vp all encombrances, and grieuances in the meane ſpace whatſoeuer.
Doctr. 4.As it was ſaid of the broad way, that many go by it, leſt we ſhould build vponupon multitudes, ſo now it is ſaid of the ſtraite courſe, that few there be that find it, teaching vsus thus much. That the beſt, & the holieſt, and moſt religious courſes, hauehave the feweſt approuers, and the feweſt followers: the beſt number is for the moſt part the ſmalleſt number. The Scripture giueth great light vntounto the truth of this doctrine. Thoſe whom the Lord reſerued vntounto himſelfe in the generall corruption that was among the Iewes, are tearmed a nIſay 1.9.ſmall remnant: They are called a oIſay 6.13.Tenth, or (as wee ſpeake) the tithing part; there is ods inough; nine to one: they are compared to the pJſay 17.6.24.13.ſhaking of an Oliue tree, two or three beries are in the top of the vtmoſt boughs, and foure or fiue in the high branches of the fruit thereof. And thereto ſerueth the complaint made by the qMicha. 7.1.Church; Woe is me, for I am as the ſummer gatherings, & as the grapes of the vintage, there is no cluſter to eate! wee know when the harueſt is home and the fruit gathered from the trees, a man may chāce find one eare or two of corne ſcattered in the furrowes, or an apple heere and there vponupon, the branches, but they are nothing at all to count vponupon: ſo the Church laments her owne deſolateneſſe that ſhe is like the gatherings, the number of the good is very thinne, not one for many wicked ones. In the Propheſie of Ieremie, there the godly are ſaid to be called out, one of a city, & two of a tribe rIerem. 3.4.. In ſChapter 3. 12.Amos there is a notable ſimilitude vrged, of a Sheapheard, who when the Lion hath made his pray of one of his ſheepe, contenteth himſelfe to take out of the Lions mouth two legges or a peece of an eare, ſo (ſaith the Lord) ſhall the children of Iſrael be taken, heere & there one as it were violently reſcued, & torne out of the common and vniuerſal Apoſtaſy. Chriſt calleth his flocke, a tLuke 12.32.little flocke, And there are many called, but few choſen, according as of the ſix hūdred thouſand that came out of Aegypt, there was but only two, Caleb, and Ioſua that entered into Canaan. Conſider a little further of this point by examples. In the daies before the floud, uGeneſ. 6.12.all fleſh had corrupted his way vponupon the earth, and only Noah was a iuſt & an vpright man in his time. Not one iuſt perſon in Sodome beſides*Geneſ. 19. Lot. There were foure hundred and fiftie Prophets for Baal, when there was but x1. King. 18.one Elias for the Lord. There were vponupon a y1. King. 22.foure hundred flattering Prophets, againſt one honeſt plaine Preacher Michaiah. Behold (ſaith Iſaiah) I and the children whom the Lord hath giuen me (that is, thoſe whom I hauehave by my miniſterie begotten vntounto God) are at ſignes and wonders in zJſay 8.18.Iſrael; it ſeemeth they were but a few, when they were gazed vponupon as monſters amongſt men. When Ioſephs brethren cōſpired againſt him, they had all conſulted to ſlay him, ſaue only aGeneſ. 37.Ruben, there was but one for ten that took pittie. When they ſate in counſell againſt Chriſt, there was none ſpake for Chriſt, but bJohn 7.Nicodemus. When Paul ſtood forth for his anſwere before Nero, not one man aſſiſted him, but c2. Tim. 4.16.all forſooke him. On the contrary we ſhall ſee how the worſt things hauehave had the greateſt conſent, and the fulleſt, and moſt generall approuement. All conſented to the making of a dExodus 32.golden Calfe. They came to offer violence to Lots houſe, from the young euen to the old, euen all the people from all quarters. eGeneſ. 19.Pilate asked what ſhould be done with Chriſt, they fMatth. 27.all cried, crucifie him. When Paul began to preach Chriſt at Epheſus, and to cry out againſt Idolatry, there aroſe a ſhoute almoſt for the ſpace of two houres, of gAct. 19.34.all men crying, Great is Diana of the Epheſians. The Beaſt the Antichriſt, maketh hApoc. 13.all both ſmall and great, rich and poore, free & bond, to receiue his marke in their right hands, and in their foreheads. But what ſhould we ſearch the Scripture for examples, when our owne times and experience affords ſo many? There be many ignorant people, but few that louelove true knowledge, many ſwearers, few that make conſcience of an oath, many Sabbath breakers, few that care to keepe it holily, many negligent and vnprofitable hearers, few which take heed how they heare, many vſurers, few that lend (as Chriſt ſaith) without looking for ought againe, many that wring & draw backe in eueryevery good action, few that are open hearted and handed to relieue, many that deſpiſe and contemne and neglect the Word, few that honor it & take delight in it. In a word, looke to any profane, diſordered, couetous, vnruly, carnall, voluptuous courſe, and tell me with what infinite troupes it is followed conſider againe of any religious, zealous, charitable, and holy faſhion, and marke how few there be that do regard it. So that it may bee ſaid of eueryevery ſociety of men, of eueryevery aſſembly, of eueryevery congregatiō generally, as it was of that of iReuel. 3.1.Sardie; to ſpeak of the multitude; they hauehave a name that they are aliue, but are dead, called Chriſtians, but hauehave little religion; If there be any better diſpoſed, they are but as it is ſaid, they are the feweſt number. And therefore the courſe which Chriſt will take when he comes to iudge the earth, will be very like to the courſe which Ioſua held to find out among the people, what man it was that had ſtollen the kJoſua 7.16.17.18.Babiloniſh garment; there were many brought together, and all to find out one. So at the laſt day, all particular perſons that euer were, are, or ſhall be, ſhall be aſcited to appeare; out of them ſhall bee deducted a ſmaller number which hauehave heard of Chriſt, out of them a ſmaller portiō, which hauehave profeſſed the true religion of Chriſt, and out of them, yet another company, which hauehave truly profeſſed the true religion, which hauehave profeſſed it in ſincerity: which number howſoeuer in it ſelfe conſidered, it be exceeding great, yet compared with the reſt, it is but as a handful, or as it is ſaid of the Iſraelites campe in reſpect of the Aramites infinite troups, like l1. King. 20.27two little flocks of kiddes. So will that be verified that is ſaid; the Lord will make a ſhort count in the earth, and though the number of the children of Iſrael (viz. of the people profeſſing religion) be as the ſand of the ſea, yet ſhall but a remnant be ſauedmRom. 9.27.
The vſe hereof is two-fold:Vſe. The firſt Chriſt teacheth, ſtriue to enter in at the ſtraite gate, for many I ſay vntounto you will ſeeke to enter in, and nLuk. 13.23.24ſhall not be able: the fewer there be that are partakers of the true happines, the more ſhould wee labour to be in that number: we ſit ſtill in our ſecuritie & careleſſenes, as though heauen ſhould be caſt vponupon vsus, and as if all the world ſhould be ſaued. The bleſſing of life eternall is great, but it is not common, not all, no not the greateſt part, no not the nobleſt, and wealthieſt part ſhall enioy it: we ſhould therefore throng and thruſt to enter in, becauſe ſuddenly the gate will bee ſhut vp, and many (ſaith Chriſt) ſhall ſtriue to enter in, but ſhall not be able.
Vſe 2.Secondly, this ſerues to be a preſeruatiue againſt diſcouragement in thoſe that feare God: as for example. Art thou a man who hauing heretofore runne the ſame courſe with the greateſt part, beginneſt now being inwardly touched by the force and power of the Word, to refraine frō many things in which in time paſt thou tookeſt pleaſure, and to looke more narrowly to thy waies then thou waſt wont, and to make conſcience of ſome things, which formerly thou regardeſt not; it may be, that comparing thy courſe, now, with the foregoing, thou findeſt thy ſelfe very ſolitary, like a man in a deſolate, rugged & vntrodden path, hauing very little company, many to diſſwade thee, few to encourage thee, many that will labour to pull thee back, but few or none to prouoke thee forward: be not diſcouraged, be ſure once that it is the courſe which Chriſt calleth thee to by his Word, and then remember that in compariſon of the multitude, the Lords part is but a handfull, the way to hell hath many paſſengers, and the place it ſelfe is faine to be made larger to receiue them; but as for the path to life eternall; it is hardly entered into, and few there be that find it. And therefore though it may bee thy portion, in thy louelove to the Word, in thy labouring after knowledge, in the duties of charity, in religious obſeruing the Lords Sabbath, in peaceablenes, and in diligent following of thy calling, to bee in a manner poaſt alone, like a Pellican in the wildernes or as an Owle in the deſart, yet ſay with Peter, Lord though all men forſake thee, yet wil I neuer leaue thee Mat. 26.23..
Let God alone hauehave the Glory.
FINIS.
End of the text · Samuel Hieron, The Christians Journal (1607)