The Christians Journal, Sermon 2
THE SECOND SERMON.
I Proceed ſtill in the matter, which in the beginning I told you was moſt agreeing to the maine ſcope of this place of Scripture, which is, to ſhew what things ought of neceſſity to be in all yt would be ſaued; Foure particulars hauehave been treated of, the reſt now follow to be handled.Doctr. 1. The fift thing then which by the auctoritie and ſtrength of this text, ought to bee in eueryevery that deſireth ſaluation, is a continuall proceeding and going on in good things. I doubt not but you ſhall ſee this plainely proued to bee comprehended in the text. Our ſauiour here compareth heauen to a place, from which by nature we are all eſtranged; true religion is the way leading to it, humility, (the deniall of ourſelues, and the renouncing the by-paſt pleaſures of ſinne, is the gate entring vsus into this way: Now the vſe you know of a …, is for trauelers, not for idle loyterers, or vaine gazers, or time deluding triflers, ſuch is this ſpirituall way, it is a way leading to life, & therfore requireth a continuall proceeding, from ſtep to ſtep, from grace, to grace, without deſiſting, without tyring, vntill the iourneys end be reached vntounto: and this is the expreſſe doctrine of the ſcripture. The author of the epiſtle to the aHebr. 6.1.Hebrewes hath two excellent places for this purpoſe; the firſt is in the 6. chapter, where writing vntounto thoſe that had been well and carefully inſtructed in the firſt principles of religion (which he termeth the doctrine of the beginning of Chriſt) he exhorts them, that not ſatiſfying themſelues therewith as though it were enough that they were thus entred, and as it were ſeaſoned with ſound knowledge, they ſhould now be led forward vntounto perfection; as if hee had ſaid, Indeede it is true, you hauehave begun well, yet you muſt not thinke that ſufficient, there is a kind of perfection to be aimed … you muſt ſtill preſſe and endeauour onwards to obtaine it: the ſecond bHebr. 12.1.place is, in the 12. chapter, caſt away (ſaith he) eueryevery thing that preſſeth downe, (diſcharge your ſelues as much as it is poſſible of all encumbrances) the ſinne that hangeth ſo faſt on, ſeeke to bee caſed of it, and let vsus runne with patience, the race which is ſet before vsus; heere, iuſt according to this text, hee likeneth the courſe of Chriſtianitie to a race, in which there muſt be a ſpeedie haſtening, without giuing ouer vntill the end of the race be comne vntounto. We hauehave examples hereof in ſcripture, two chiefly; ye one in cPſal. 119.32.Dauid, I will runne the way of thy commaundements, there was a proceeding, a going on, a grouth in godlines: The other in dPhil. 3.13.14.Paul, ſpeaking of the excellēt knowledge of Chriſt, of feeling the vertue of his reſurrection, and of being conformable to his death; Brethren (ſaith hee) I count not my ſelfe that I hauehave attayned to it, (and yet Paul was more thē ordinarilie expert in the myſterie of Chriſt) but one thing I doe, I forget that which is behind, that which I hauehave done hitherto, I am euen aſhamed of it, I account it not worth the naming, I endeuour my ſelfe vntounto that which is before, and follow hard toward the marke, for the price of the high calling of God in Chriſt Ieſus: it is a place, and an example worthie (as the ſcripture ſpeaketh) to be writtē with the point of a Diamond in the tables of eueryevery Chriſtian mans heart. Dauid, deſcribing the true worſhippers of God that doe ſerue him in truth of heart without hypocriſie, ePſalm. 84.7.ſaith they are ſuch as goe from ſtrength to ſtrength: men that doe fPſalm. 119.1.walke in the law of the Lord: theſe manner ſpeakings doe neceſſarily imply proceeding. It is truely ſaid, that in religion not to go forward, is to goe backward, and that the mans knowledge and feeling is but a meere conceipt, a matter of fancie only, which is not accompanied with a deſire of encreaſe. All preaching, all exerciſes of religion aime at one of theſe two, either to conuert thoſe that are vncalled, or to build vp thoſe which are conuerted. Deſire the ſincere milke of the word, ſaith the g1. Peter 2.2.Apoſtle, that yee may grow thereby; and God giues the ſpirit vntounto his choſen, not only to renew them and to beget in them ſome little ſparkles of grace, but to make them hHebr. 13.21.perfit in good workes. We ought to thanke God alwaies for you, ſaith i2. Theſſ. 1.3.Paul to the Theſſalonians, becauſe your faith groweth exceeding lie. The choſen of God are likened to kPſalm. 1.3.trees planted by the riuers of waters, which will bring forth fruite in due ſeaſon, whoſe leafe doth neuer fade: this is not all, for they doe not only hold their owne, but they are ſo full of ſap, that they ſhall ſtill bring forth fruit in their lPſal. 92.14.age, and euen then be fat and flouriſhing. Euill men (ſaith the m2. Tim. 3.13.Apoſtle) waxe worſe and worſe; and nJſay 1.5.fall away more and more, from one extremitie to another; adding drunkenneſſe to thirſt, as oDeut. 29.19.Moſes ſpeaketh. It cannot then but bee a diſhonor vntounto God, if his ſpirit ſhall not bee able to worke to the making of thoſe that are his, better, and better, to the leading them by degrees neerer and neerer vntounto perfection. Thus you ſee the certaintie of this point, viz. that the enterers into this gate of life, muſt not ſtand (as it were) about the doore, and ſit them downe as ſoone as they hauehave begun to taſte of good things, but there is a way before them to be trauailed in; and, as through the neceſſitie of nature they come eueryevery day neerer to the end of their dayes, ſo by the power of grace, they muſt ſtriue to come eueryevery day neerer to ye end of their faith, the ſaluation of their ſoules. Let vsus apply it.
Vſe. 1.To reprooue that which hath been reprooued often, but is not yet reformed, and that is our ſlacknes, and our ſluggiſhnes in ſpirituall things. There is not one man of many, but hee thinks, and is verily perſwaded, that hee hath religion enough and that he is come far enough in the waies of godlines, hee knowes enough, and he is zealous enough: I deſire but the teſtimonies of your owne hearts to witnes with me, whether that which I ſay be not truth; for if it were not ſo that men were ſtrongly perſwaded, that for matters of religion they were forward enough, how could it bee that they ſhould make ſo little account of the meanes to bring them vntounto more perfection? how is it poſſible that they ſhould not be aſhamed of themſelues to be found at this houre, as ignorant in the grounds of pietie, and as ſlacke in the duties of Gods worſhip, and in the practiſe of holines, as they were many yeres agoe? There bee a great many of vsus touching whom if it be enquired what knowledge in religion they had ſome good number of yeeres ſince, what zeale they ſhewed in the promoting of Gods kingdome, what care in the hearing of Gods word, and in the worſhip and ſeruice of his name, and againe how it fareth with them for theſe things at this preſent, it will be found, that looke how it was of old, ſo it is yet, ignorant then, ignorant yet, careles then, careleſſe yet, no alteration, no change vnles it be this, namely that now they are more dull, more vnteachable, more hardned, more cold hearted, more profane, more obſtinate, then before. How can this hold for good at the day of triall you ſee the courſe of chriſtianitie which lendeth to eternall happineſſe hath both a gate to enter at, and a way to goe forward in. How ſhall we thinke to arriue at the reſt of the Lord, if we make no conſcience to proceede in goodnes? if wee ſtand at a point, propounding to our ſelues a forme and courſe, which we will ſtill goe round in, like a horſe in a mill, & further then ſo we will not paſſe, we will be at a ſtint in our religion, and beyond that we will not goe, it is as vnpoſſible for vsus to be ſaued, as it is for him to come to a houſe or towne many miles off, who ſeeing the way to it, ſtands ſtill in it, and neuer puts one foote forward from the place where hee tooke vp his firſt ſtanding. Thinke not the word of God hath ſpoken theſe things in vaine, ſhadowing out ſpirituall matters vntounto vsus by earthlie things; Gods purpoſe is to make vsus conceiue the truth the better, and by ſuch a place as this is, to conuince vsus euen by the light of our own reaſon, yt there is no hope of ſaluatiō, without a care to adde daily to our ſpirituall eſtate, to encreaſe in knowledge, to proceede in zeale, to bee more forward in the worſhip of God, to hauehave more feeling of the louelove and fauor of God, eueryevery day then other. If we bee glutted with theſe things, the forenoones hearing filleth our ſtomack, and wee hauehave no further appetite that day, this daies hearing doth not ſharpen vsus againſt the next day, but wee are readie to pleaſe our ſelues with that wee do, and ſo to amplifie it in our owne priuate conceipt, as though no more were needefull: It is a dangerous thing, I ſhould but deceiue you, and plucke your bloud vponupon my head, if I ſhould tell you that this were the way to eternall life.
Well for a ſecond vſe,Vſe 2. if it bee ſo dangerous a thing not to goe forward, what is it thinke wee to goe backward, to decay, and grow cold in our louelove to good things. Their laſt ſtate, (ſaith our pLuke 11.26.Sauiour) will be worſe thē their firſt: & it is better not to hauehave knowne the way of q2. Pet. 2.21.righteouſnes, thē after they hauehave known, to turne frō the holy cōmaundement giuē vntounto thē: The euill ſpirit yt is once caſt out, bringeth with him ſeauen diuels worſe thē himſelfe. It is a matter to bee thought vponupon by diuers of vsus: There was a time when the word of God was more precious vntounto vsus, and when men and women did euen throng together to this place, many ſeemed euen glad to heare, and to bee made acquainted with good things was a ioy vntounto them: But now wee are full, we are (like the nice and vnthankfull Iſraelites) wearie of this Manna, the commonnes of Gods bleſſings hath drawne them into contempt. Beware of looking backe, take heed of going from ſtrength to weakeneſſe, from zeale to coldnes and deadnes of hearte, from carefulnes to ſecuritie, from the louing the houſe of God, and the exerciſes thereof, to lothing them, or at leſt to a leſſe and more cold eſteeming them. We ſhall be vntounto vsus, if wee ſhall now bee glutted with that, which ſometimes we longed for: it is a ſigne that all our ſhewes were but ſhewes, and all our proteſtations but hypocriſie. For if ye hauehave r1 Pet. 2.2.3.taſted how bountifull the Lord is, then yee deſire the ſincere milke of the word to grow thereby: if yee hauehave found any ſweetnes in the exerciſes of religion, it is certaine your appetite will bee encreaſed rather then diminiſhed. If our ſpirits bee dulled and tired out with the continuall vſe of theſe holy exerciſes, it is a fearefull ſigne, and yet it is ſo common, that we all hauehave neede to be admoniſhed of it. And let vsus all that profeſſe religion remēber that it is a way; life eternall is not by and by poſſeſſed. If there be no proceeding it is dangerous, but if there be backſlyding, if our righteouſnes be but as the morning dew ſHoſ. 6.4., which the heate of the Sunne ſoone parcheth, it is worſt of all: the dog to the vomit, and the ſow to the mire t2. Pet. 2, 22.is the heauieſt cenſure, that can bee giuen of any man. They which hauehave been once enlightned, and hauehave uHebr. 6.5.6.taſted the gifts of Gods ſpirit, if they once fal backe, it is impoſſible they ſhoul be renewed by repentance; it is a wofull ſaying, it ſhould make vsus euen tremble to conſider it.
Now to this going on, & proceeding in the way to life, there are ſundry things belonging, which it is very meet that we ſhould be made acquainted with, they are impertinēt neither to the matter nor to the text. The firſt is, continuall guidance and direction. A man that is to Iourney in a way vnknowne, will not be ſatisfied with this alone, that he is ſet into the right way, but, cōſidering the poſſibility of erring, he will furniſh himſelfe with as many directions as he can, glad he wil be of any mans company that vnderſtandeth the way; ſometimes he will be at the charge rather then faile, to hire a man that may conduct him: The way of peace which leadeth vntounto happines, is a way which fleſh and blood is not acquainted with, and the nature of man is of it ſelfe very ſubiect to miſtaking, therfore his duty that would grow in godlines, is to get vntounto him the direction of ſome ſure guide, which will not deceiue him, that ſo he may not faile of the end and marke which hee deſireth. This was *Pſal. 119.27.Dauids care, as appeareth by many ſpeeches of his: Make me to vnderstand the way of thy precepts: verſ. 33. Teach me the way of thy ſtatutes: verſ. 35. Direct me in the path of thy Commandements; verſ. 133. Direct my ſteppes in thy word. The grand guid (whoſe directions are al-only to be looked vntounto, & cannot deceiue) is the Lord Ieſus. I am the way (ſaith xJohn 14.6.he) and no man commeth vntounto the Father but by me. And ye Apoſtle to the yHebr. 12.2.Hebrewes, exhorting to run the race which is ſet before vsus, bids vsus withall to looke vponupon the author & finiſher of our faith: his blood as the zChap. 10.19.20.ſame Apoſtle ſpeaketh, hath prepared a new and liuing way. The direction which Chriſt giueth, is comprehended in his Word, which is therefore often in the Scripture tearmed the Lords way, becauſe no courſe can bring a man vntounto eternall life, but that which is there preſcribed. Dauid aPſa. 119.105ſaith, this Word was a light vntounto his path: and b2. Pet. 1.19.Peter cōmends thoſe to whom hee wrote, becauſe they gaue heed to it, as to the beſt and ſureſt inſtructer. The Word of God contained in Scripture is fitly compared to the pillar of the cloud which led the people of Iſrael in the wilderneſſe; when that went forward the people marched, when that ſtayed, the people ſtood ſtill; all their iourney was framed according to the mouing of the cloud: of the ſame vſe is this Word of God in the way to life, whē that calleth, we may & muſt moue, when that reſtraineth, we ought not to put forward, our care muſt be to ſute our courſe and cariage thereunto. Now as Chriſt the head guide hath left the fulnes of direction in his written Word, ſo he hath entruſted the Miniſters of his Church therwith, he hath committed it vntounto them, as the c2. Cor. 5.19.Apoſtle ſpeaketh, not that they ſhould engroſſe it to themſelues, and leade the people of God which way thē ſelues pleaſe, but that they might ſtudie to ſearch out the hid matter thereof, and apply it to the directiō of Gods Church, according to eueryevery mans occaſion. For this cauſe the Paſtors of the Church in reſpect of their functiō are called dHeb. 137.17.Leaders or Guides: and whereas Chriſt cals ignorant and erroneous teachers eMatth. 15.14.blind guides, it argueth that ſound inſtructors are well termed by ye name of Guids. The interpreting of the Scripture, is called a guiding of the hearers. When Philip demaunded of the Eunuch, reading (as he rode) vponupon Eſay, fAct. 8.31.whether he vnderſtood that which he read; he anſwered him, how can I, except I had a guide: meaning except hee had one to expound vntounto him. So then, hitherto the matter is now brought; he that would go on, and proceed as he ought in the way to life, muſt get himſelfe a guide. The head-guide is the Lord Ieſus, hee hath recommended his directions vntounto vsus in his Word, and for the common benefit and inſtruction of his Church, he hath giuen gifts vntounto men, and enabled them to lay open the myſterie of the Scripture, and by this his ordinance, he guideth & directeth thoſe that are in his eternall counſell ordained vntounto life. So that as it is ſaid of the iourney of the Iſraelites, that God did leade them like ſheepe by the hands of gPſalm. 77.20.Moſes and Aaron: ſo it is true in this ſpirituall voyage, that the Lord leadeth his choſen by the hand of his Miniſters. By them he hEpheſ. 4.12.gathereth together his Saints. Theſe I am ſure are all of them ſure grounds that cannot be denied; That the way of life is to vsus vnknowne, and therefore we need a guide: Secondly, that Chriſt Ieſus is the only true guide: Thirdly, that he hath regiſtred all his directions in his Word, (that is, the whole counſell of God) & that for the diſpenſing of his Word (notwithſtanding the priuate vſe which eueryevery Chriſtian may & ought to hauehave of it) he hath ordained publique teaching, by which to guide our feete into the way of peace. He that is diſpoſed to be captious, let him thinke well which of all theſe he can except againſt: In the meane time we will take them for truth, and ſo make the beſt vſe of them.
This ſheweth that albeit the moſt of vsus at this day, that profeſſe religion,Vſe. hauehave choſen guides vntounto our ſelues, yet wee faile in chuſing the true direction: ſome are guided by their owne priuate conceipts, ſome by the guiſe of the times, ſome go with the droue and are carried with the multitude, ſome are led only by the courſes of their forefathers, they hold it a ſure way to doe as they hauehave done; the direction of Chriſt Ieſus ſpeaking in the Scriptures, and reuealing his aduiſe vntounto vsus in the miniſtery of his Church, is leaſt looked after. Each mā in thoſe caſes thinkes himſelfe wiſe enough, to bee his owne aduiſer. In Phiſicke wee feare our owne iudgement, and beleeue the Doctor; in the Law, our Counſellor: in other things we ſeek to men that profeſſe knowledge, and are of vnderſtanding in thoſe things wherin we deſire direction: but in Diuinitie, and in the caſes of the ſoule, moſt men imagine they are able to afford themſelues coūſell good enough: hence is it that the knowledge of Gods Word is not cared for, the opening of it by expoſition, the vrging it by exhortatation and reproofe, theſe things are little eſteemed: and indeed, if men bee ſo wiſe, that they can by their wiſedome guide themſelues, wherfore ſhould they value them? But curſed be the man (ſaith the iJerem. 17.5.Scripture) that maketh fleſh his arme, and withdraweth his heart from the Lord. God curſeth the fancies of mens owne hearts, and giueth a bleſſing only to the obedient yeelding to his owne ordināce: what courſe ſoeuer is framed without the Word, be it in mans reaſon neuer ſo plauſible; nay whatſoeuer is ſought for in the word with a relying vponupon a mans owne priuate collections in contempt or neglect of the publike meanes, the Lord doth neuer bleſſe it, it turneth into error; and leadeth thoſe that truſt vntounto it into deſtruction. This therefore we are taught hence, if we deſire (as becommeth vsus) to proceed in good things, and according to the aduiſe of the ſpirit of God, to be led forward vntounto perfection, we muſt ſeeke the direction of the only true guide Chriſt Ieſus in the Scriptures: If we be ſtrangers in the booke of God, we cannot chuſe but be miſtaken, if wee would make true benefit by the Word, the ordinance of God muſt be regarded: and what euer he be that would be guided in the way of life, hee muſt range himſelfe among the common order of learners in Chriſts ſchoole. This is the right way, there is no bleſſing promiſed of God to any other courſe. Now you will ſay to me (perhaps) this is a very vncertaine and hazardous courſe, to bind our ſelues to be guided by men, eſpecially now a daies, when as the world is ſo full of ſeducers, and thoſe ſeducers alſo ſo full of ſubtiltie, and eueryevery one making pretences of the truth to be on his ſide? I anſwere, I perſwade not to this, to build vponupon men, as though we ſhould receiue directions for matter of ſaluation vponupon truſt, beleeuing eueryevery thing that is commended to vsus, by thoſe that beare the name of teachers in Gods Church: That were an intollerable bondage, and a ſlauery not to be endured; for the ſpirits muſt be tried k1. Iohn 4.1., and the Scripture muſt be examined whether their doctrine be according. If you ſay there is yet no certaintie, for as they may miſtake in teaching, ſo may you in iudging alſo; I anſwere, we muſt be ſo much the more earneſt with the Lord in prayer, yt his ſpirit may cōduct vsus; & this rule in moſt things we may proceede by. That doctrine which aimeth at this, to bring men only to Chriſt, by driuing them out of themſelues, to reſt alone vponupon his worthines, and giues no colour of libertie to any ſinne, but ſtill ſtriues to keepe the corrupt nature of man within compaſſe; that doctrine I ſay is the true way, the preacher that draweth to this is a true guide, and his direction cannot deceiue vsus. This is a plaine rule eaſie to be conceiued, it is a ſhort rule eaſie to be remembred, it is a true rule eaſie to be confirmed, in as much as it agreeth with the whole ſcope of the Scriptures, which is, Chriſt Ieſus freely iuſtifying vsus by imputed righteouſnes before God, and powerfully renuing vsus, and ſanctifying vsus by his ſpirit, to the declaring of the ftuites of obedience before men. This is the firſt thing that muſt accompany our care to goe on in the way to life; a dependance vponupon the true guide Ieſus Chriſt, reuealing his holy directions to vsus in his word. In ſome matters of interpretation of partiticular text, or ſome points of religion of leſſer moment, it is poſſible for men of the greateſt vnderſtanding finally to miſtake, but he that will in humility, and in a deniall and renouncing of himſelfe take the right courſe to bee ſetled, in maine matters that do neceſſarily concerne the ſaluation of his ſoule, cannot (though his learning be neuer ſo ſmall) vtterly bee deceiued.
The ſecond thing that muſt accompanie our purpoſe of going on in the way to happines, is circumſpection & an earneſt heeding of our courſe: ſo much is very manifeſt by the text. You ſee heere that as the gate of entrance is termed ſtraight, ſo the way of progreſſe is called narrow: now a narrow way requireth heedfulnes, a little ſlipping or going to this ſide or that, may breed a great deale of inconuenience. And if we examine the ſcripture, wee ſhall ſee the like heedtaking required in this ſpirituall iourney. It is a charge of the holy Ghoſt, that we ſhould lEpheſ. 5.15.walke circumſpectly, walke exactly, or curiouſlie, or to ſpeake truly according to the words meaning, walke preciſely: Make ſtraite ſteppes to your feet, leſt that which is mHebr. 12.13.halting be turned out of the way. Paul calleth the life of a chriſtian a nGalat. 5.16.walking by a rule, as if a man went by a line, which he will not, which he dares not turne from. Take heede that yee doe as the Lord your God hath oDeut. 5.32.commaunded you, turne not aſide to the right hand, nor to the left. An example we hauehave in Dauid; firſt his reſolution, I thought I will take pPſalm. 39.1.heede to my waies, then next his qPſa. 119.5.6.prayer, O that my waies were made direct, or ſtraight, caried as it were by a kind of leuell, with a reſpect (as himſelfe after ſpeaketh in the ſame place) vntounto all Gods commādements, as whē a man, hath a marke in his eye, & ſtriues to keep an euen and direct courſe vntounto it; or as when a workeman applieth his rule to his worke, and with his beſt indeauour ordereth the ſame accordingly. This is briefly but yet plainely and vndeniably the truth of this point: hee that deſireth to proceede in the way to happines, muſt remēber the way is narrow, he may eaſily ſwarue from it, and it doth therefore call vponupon him for verie great heedines and circumſpection.
The vſe hereof is to diſcouer two euils in ye times, the one is careleſnes,Vſe. the other is profanenes: touching the former, notwithſtāding the ſtraitnes which the word of God enioynes, yet how great is our generall diſſoluteneſſe? who thinkes himſelfe bound to thoſe ſtraite termes, as that hee ſhould make conſcience of eueryevery ſinne? what man doth euen as it were combine, and couenant with himſelfe, to bee ielous ouer all his waies, to ſet a watch before his mouth, to take heede to his words, to make a couenant with his eyes, to be wary of his lookes, to ponder the path of his feete into what company he comes, to put his knife to his throat as rProu. 23.2.Salomon ſpeaks, to beware of exceſſe, to keep his heart with diligēce, looking to it, what thoughts he entertaines, to be alwaies fearing, & euer ſuſpecting himſelf, leſt he ſhould be miſcarried, to bee ſtill lifting vp his heart to heauen that the Lord may eſtabliſh him: who I ſay entreth into couenant with himſelfe for this ſpirituall heedfullnes? nay rather who doth not aduenture to take liberty vntounto himſelfe in ſome one thing or other, according as his humor leadeth him; mincing and extenuating ſinne, and ſuppoſing preſumptuouſly, that a man may wander, and ſtraggle a little from the way, and yet returne. And by this meanes Satan getteth great aduantage againſt many, for while he allureth and telleth them vnderunder a colour of libertie from an euen and direct courſe, he draweth them on further and further, vntill like a man that hath quite loſt his way, they know not which way to returne. Remember we therefore that the way to life is a narrow way: it is not ſo (as ſome profanely hauehave ſaid) that a man if if he will may (as in a iourney hence to London) take his pleaſure by the way, and ride here and there vponupon occaſion, and yet at laſt though it bee ſomething the longer firſt, come to the place intended; and ſo in traueling to heauen enioy the pleaſures of ſinne, and yet for all that, although it be ſomewhat the further way about, arriue at the place of happines; no it is a narrow way, error on both ſides, a man cannot be too circumſpect. The ſecond euill which this point diſcouereth is profanenes, becauſe wheras the word of God requireth in a mās conuerſation very great heedfuldes, yet in the world it is made a ieſt, and a matter of ignominy, and enough is ſuppoſed to be ſpokē to a mās reproch, if he be charged with preciſenes. True it is yt many putting on a ſhew of ſtraitnes, are notwithſtanding looſe enough in many things: but what then? though ſome doe profeſſe godlines in hypocriſie, yet that can iuſtly bee no preiudice to thoſe that doe it in ſinceritie: certaine it is, that in the matters of God, no man can be too preciſe, in the watching ouer his owne hart, and in the pondring his waies, no man can be ouer circumſpect; And therefore let men of corrupt minds, who (as Salomon ſaith ſProu. 14.9.make a mocke of ſinne, let ſuch I ſay ſcorne as themſelues liſt; yet let ſo many as feare God, and deſire to approue themſelues vntounto him, euer remember the narrownes of the way that leadeth vntounto life, and aſſure themſelues, that a little wandring after the vanities of their owne hearts, a little ſatisfying themſelues in the pleaſures of ſinne, may ſoone miſlead them, and make the right way very hard to be recouered.
The third thing which muſt accompany our purpoſe of going on in the way to happines, is a reſolution and preparation for ſuch encumbrances as may meete vsus on the way. It is wiſedome we know in traueling to be prepared for the wether, to be armed againſt ſuch as lie in waite to ſpoile, and do many times make a pray of the goods, nay euen of the liues of the paſſers by: ſo in this caſe, in as much as a man intending to proceede in the waies of God, ſhall bee aſſaulted with many grieuances, it is good policie both to put on a reſolution to wraſtle with them, and to bee armed ſo that he may preuaile againſt them. Firſt in the world a man ſhall receiue many vnkindneſſes and indignities, much reproch. Dauid ſaith, the very tPſal. 35.15.abiects aſſembled themſelues againſt him; they tare him, and ceaſed not; & the drunkards made ſonges of him uPſal. 69.12.: and the whole *Pſal. 123.4.Church complaineth, that their ſoule was to full of mocking of the wealthie, & of the deſpitefulnes of the proud. Secondly the Lord alſo is wont to exerciſe his deareſt ſeruants with many croſſes, which to fleſh and bloud are very grieuous and heauie to be borne; Thine arrowes O Lord (ſaith xPſalm. 38.2.Dauid) hauehave light vponupon me: I am like a leafe driuen to and fro ſaith yChap. 13. 25.Iob. Thirdlie, Satan is a profeſſed enemie to euerie good courſe, and will lay many baites, and vſe many meanes to withdraw: here pleaſure aſſaults, there profit, there honour and eſtimation amongſt men, each of them of great force to perſwade: another while he rayſeth vp trouble againſt a man euen out of his owne thoughts, ſetting vponupon him with the horror of ſin, the terror of the law, the fearefulnes of Gods Maieſtie, the ſtrictnes of his iuſtice, out of all theſe he will raiſe matter of diſpaire, and preuaile many times verie farre to the appalling and amaſing of a chriſtian. Theſe things a man intending to trauaile in the narrow way of life muſt thinke vponupon, and not only ſo, but make prouiſion alſo, that ouercoming all encombrances hee may hold out the profeſſion of his hope without wauering vntounto the end. Toucing the reproch and obloquie of the diſdainefull world, hee muſt conſider, that in all reproch which is caſt vponupon him for his care of a good conſcience, Chriſt is zHebr. 13.13.his partner. The taunts which Moſes endured at the hands of the Egyptians, are called the aHebr. 11.26.rebuke of Chriſt: Peter telleth them which are euill intreated for the trueths ſake, that therein they were b1. Pet. 4.13.partakers of Chriſts ſuffrings; what greater comfort? ſecondly, that the hatred of the world, is a teſtimonie and an aſſurance to a mans ſoule, that hee is one of Gods choſen: If ye were of the world, the world would louelove his owne, but becauſe yee are not of the world, but I hauehave choſen you out of the world, therefore the world hateth you cJohn 15.19.. Againe touching afflictions and croſſes, he muſt know that they are tryals of faith, exerciſers of patience, reformers of corrupt affections, meanes to reclaime and withdraw form the world; this will make a man take vp his croſſe cheerefully, and euen reioyce in tribulation. Thirdly concerning Satans aſſaults, hee muſt bee well perſwaded of the bewitchings of worldly pleaſures, of ye poiſon that lurketh vnderunder the name of profit, of the vanitie of honour and credit amongſt men, hee muſt gather together all the gracious promiſes of merciemercy in Chriſt, all experimentall teſtimonies of of Gods louelove vntounto himſelfe, that ſo hee may hauehave comfort in the middeſt of the ſharpeſt of Sathans encounters. This he muſt doe that would goe on, in the narrow way that leadeth vntounto life.
To reprooue the ſecure neglignce of many profeſſors of religion now a daies,Vſe. that neuer make any prouiſion for the hardſhip they are like to meete with, if they will be Chriſts diſciples: and ſo by that meanes meeting vnexpectedly with the diſgraces and iniuries of the world, with the ſharpenes of afflictions, with the bufferings of Sathan, of al which they had little thought before; repent themſelues of the courſe they are entred into, and ſo fal away vntounto their wonted coldnes. They are like an vnaduiſed trauailer, that beginning his iourney in a faire morning, and ſuppoſing that the weather will not alter, leaues his furniture behinde by which he ſhould be ſheltred againſt a ſtorme, and then afterward the winds blowing, and the tempeſt riſing, is driuen either to returne backe and ſo to looſe his labour, or elſe to take ſome couert, ſuch as vponupon the ſodaine hee can meete with, where though he find ſome little comfort for a time, yet the ſtorme encreaſing, he is driuen thence alſo: ſo is it with many profeſſors, when the times ſeeme to laugh vponupon religion, and the entertaining it doth not as yet hazzard any thing which fleſh and bloud affects, they are very forward, but whē a ſtorme comes which they looked not for, the world oppoſes it ſelfe, pleaſure muſt be ſequeſtred, profit muſt be neglected, credit muſt be hazarded, thē they are found to fal back, not being prouided to beare it out, and ſo make their laſt daies worſe then their firſt. Let this then among the reſt be borne away: viz. yt he that would proceede in the way of godlines muſt thinke vponupon the diſcouragements hee ſhall meet with, and muſt therefore harden himſelfe againſt them, that what euer happen, he may finiſh his courſe with ioy, and may ſo runne, that in the end he may be ſure to obtaine.
The laſt thing which muſt accompany our purpoſe of going on, is an often calling a mans courſe to an account, to ſee whether it be right and ſtraight yea or not he who iourneyeth in a way which he is not acquainted with, it is wiſedome for him euer and anon to be mindfull of the directions which were giuen him, and to remember the marks which were told him, the turnings and the by-pathes which he was warned of, to the end that by thinking hereupon if hee find hee is right, he may proceed with comfort, if he be deceiued, he may returne quickly before hee hauehave wandered to farre, and erred ouer much. So it muſt bee in this way: I hauehave dPſal. 119.59.conſidered my waies (ſaith Dauid) and turned my feet vntounto thy testimonies. You ſee Dauids faſhion what it was, often to view his owne courſes, to ſearch, and to trie his waies, to ſee how he kept his feet in the path of Gods Cō maundements, and where hee perceiued himſelfe to hauehave bin miſtakē, ſtraight he returned, and endeuoured to come back quickely: I turned my feet vntounto thy testimonies; in the next verſe he addes, I made eVerſ. 60.hast and prolonged not. When the ſame Dauid willeth & exhorteth men to fPſalm. 4.4.examine their heart vponupon their bed; what doth he meane but that eueryevery man, when hee is alone by himſelfe, ſhould retyre his thoughts, ſhould looke backe into the day paſt, to ſee what he hath done, and how he hath demeaned himſelfe, that ſo he may recouer himſelfe for his often ſlips by repentance, and renue his vow of keeping an euen courſe in the way of life. Paul bids we ſhould not let the ſun go downe gEpheſ. 4.26.vponupon our wrath: thence a generall rule may be drawne, that no ſinne ſhould bee ſuffered to lodge all night with vsus; an account ſhould be taken of our fals, and we ſhould preſently labour to recouer. The Scripture ſpeaking of the care of Iob in offering ſacrifice for his children, thinking that in many things they might ouerſhoot thēſelues in their banqueting; addes this clauſe; Thus did Iob hJob 1.5.eueryevery day: Hee that was thus daily careful about his childrens courſes, what was he (thinke we) for his owne?
This point wil diſcouer as much careleſnes as any of the former,Vſe. for who is amongſt vsus that doth thus call his life and carriage to an accoūt, that in an euening when hee is about to take his reſt, and knoweth not whether he ſhal euer wake againe or no, askes himſelfe this queſtion, what hauehave I done? how hauehave I walked this day, how hauehave I wandered from the path of Gods Commandements, what duties hauehave I failed in, how far hauehave the vanities and profits of the world preuailed againſt me to miſlead me? who I ſay is wont to keepe this priuy audite within himſelfe; nay who thinkes this to bee a duty that he is tied vntounto? And therfore no maruell if ſinne grow ſtrong vponupon vsus, no wonder if we ſtray far from the right courſe; and if we looke not to it, we will ſoone be drawne into ſuch a maze, that we ſhal not know which way to returne. Let vsus take with vsus then this inſtruction among others, often to trie our waies, once a day at leaſt to conſider our courſes, we do all erre, in many things (ſaith S. Iames) remiſſe all iJames 3.2., but by this meanes, error ſhall not preuaile againſt vsus, and by vſe we ſhal grow ſo perfect in our waies, that we ſhall very ſeldome be miſtaken.
FINIS.