THe scope and generall drift of these words, is to arme and to prepare all those that desire to be saued, vn­to a kind of The scope of the place. hardship and restraint, and to withdraw them from framing themselues vnto the course and fashion of the multitude. The point is deliuered in forme of a very briefe in­struction, or aduertisement, as, (Enter in [Page 2] at the straite gate, The diuisi­on of the Text.) it is backed with two reasons in naturall opposition each to o­ther; the first is this, because the wide and broade way, which hath greatest store of company, leadeth to destruction: the second is this, because the straite gate and the narrow way, which hath in cōparison but few passengers, is that which bring­eth vnto life. This is briefely the scope and order of the place, I will treate of it in the same method, that I haue obser­ued in opening it. And first of the aduer­tisement it selfe.

The first part. Enter in at the strait gate: And there­in first the meaning must be laboured for: the chiefe thing is, what is vnder­stood by the straite gate. What is meant by Gate and way. By the gate and way, which we are vrged to enter into, is meant that holy course, which the Lord hath laid down vnto vs in his holy word; it is the same which Dauid Psa. 119.3. termeth the Lords way; the way of his Ʋers. 14. testimonies; the way of Vers. 30. truth: the way of Gods Vers. 32. Comman­dements: the Ps. 25.10. path of the Lord; and Ie­remy, the Ier. 6.16. good way. It is called a straite gate, Why it is cal­led a straite and narrow way. and afterwards a narrow way; first because of the restraint, and (as may seeme) hard condition which it layeth [Page 3] vpon flesh and blood, (as we shall see heereafter in the farther handling it;) se­condly because of the circumspection and care to be vsed in walking in it, as in a way from which because of the nar­rownes therof, a man easily may decline. This is the way, that Christ calleth al that will be saued to enter into, because on­ly this way leadeth vnto life. I wil speake lesse by way of exposition and interpre­tation, because what doubts soeuer may arise touching the sense, shall in the fur­ther enlarging of euery particular, be fully discouered. The thing that I will chiefely labour in; is according to the drift of the place, to shew what things ought of necessitie to bee in euery one that would be saued. It will be excellent matter of direction, to all those that are yet vnconuerted, and of resolution and confirmation to such as haue truly cared to walke the way that leadeth vnto life.

The first thing which by authoritie of this text of scripture ought to bee in eue­ry one that desireth saluation, is, Doctr. 1. a right vnderstanding, and a true acknowledge­ment of his owne wandring. For euen in reason, before a man can frame him­selfe [Page 4] to enter into a right course, he must be resolued and perswaded of his owne former mistaking; for why else should he change his fashion? if he haue not er­red before, to what end should he relin­quish his present course, and betake him­selfe to a guise, to which he hath not he­therto been accustomed? Reason it selfe must needs yeeld to this in other things, and it must needes be true in this. How shall I perswade a man to enter into the straight gate, If he doe not feele and per­ceiue himselfe to bee in a way in which it is not safe for him to continue? If wee looke into the scripture wee shall see good proofe for this point, viz. that the acknowledgement of our by-past error, is the very first degree vnto sound con­uersion. To what ende thinke wee is it, that by Gods speciall appointment, the terrors of the law should first be prea­ched, and should goe like the mightie strong wind (which in Gods appearing to 1. King. 19, Elias, rent the mountaines) before the calme, and gentle, and still voyce of the Gospell, I say to what ende is that, and what did the Lord aime at herein, but onely this, that men might see where [Page 5] they be, and in what case they stand; and that, holding on in the way which na­ture hath set them in, there can nothing follow but destruction? As the Lord him­selfe at the first began with our Grand­father Adam after he had sinned, forcing him by varietie of demaunds to see his errors, Genes. 3. (Where art thou, and who tolde thee that thou wast naked, hast thou eaten of the tree?) so al the Prophets and Apo­stles after, held the same course: the first thing they laboured in, was to make men see that there was no hope of happines, without a present forsaking of their ac­customed behauiour. Ieremie when hee would shew that among the people of his times; there was (for the generalitie) no true conuersion, reporteth the matter in these Jerem. 8.6. wordes, I hearkned but none spake aright, no man repented him of his wickednesse, saying, what haue I done? as if he had said, there was not a man, that had any so much as a conceipt of his owne erring, they were all stronglie per­swaded, that their courses were right and vnblameable, and therefore euery man turned to his race, as the horse to the bat­tell. The same Prophet describing the [Page 6] repentance of the estate of Israell vnder the name of the Tribe of Ephraim (which bare the sway in that kingdome) Ier. 31.18. re­lates it thus, I heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an vntamed calfe, conuert thou mee and I shall bee conuerted, for thou art the Lord my God; now among other signes and euidences of repentance, hee saith Ephraim smote vpon his thigh, as who should say, Ephraim hauing all this while runne a stubborne course in the ve­rie depth of securitie, now began to re­call himselfe, and to thinke, that que­stionles he was out of his way; the course was dangerous, and it was now high time to reforme it. It is noted in the pro­digall sonne (the perfect patterne of a true conuert) that when he had runne a lewde course, wastfully consuming the portion of goods which fell vnto him, supposing (as many younkers doe) his stocke to haue been as a liuing spring, which could neuer be drawne drie; at last he came to himselfe; the bethinking him­self of his by-past folly, was the first step vnto his recouery. Me thinkes when I reade that parable, I doe see the young [Page 7] prodigall like to a man riding fast in a wrong way, and at last vpon a fodaine, by the call of some that seeth his mista­king, rayning vp his horse, and euen in­wardly chasing and fretting with him­selfe for his former carelesnes; (he came to himselfe) he thought all well before, but now he perceiued how things went, and what would be the issue if he so con­tinued. When the Lord was pleased to cal Paul, who before (as himselfe confes­seth) was 1. Tim. 5.13. a persecutor, and a blasphemer, and an oppressor, suddainly there came a voyce from heauen saying, Act. 9.4. Saul, Saul, why persecutest thou me? as if the Lord had said: O thou man, knowest thou what thou doest, vnderstandest thou who it is against whom thou settest thy selfe? conceiuest thou the danger that will fol­low it? so that the first thing God sought to bring him to, was the sight of his own present error, and that being once per­ceiued, hee became tractable, Act. 9.6. Lord (saith hee) what wilt thou that I doe? I might easily multiplie examples of this kind, but these may serue to shew, that the sense and apprehension of our owne wandring is the first step to our entrance [Page 8] into life. And therefore it is that the scripture is so full, in discouering our na­turall erring. The spirit of God speaking of the whole race and generation of Psalm. 14.3. mankind, (for so Rom. 3.10. Paul applyeth) saith that all are gone out of the way. In I­saiah Jsay. 53.6. All wee (saith the Prophet) like sheepe haue gone astray: it is a place worth the noting; we haue gone astray like Sheep, there is no creature more apte to wander then a sheepe, there is none more vn­apte of it selfe to returne into the right way againe. The Oxe (as the scripture saith) knoweth his owner, and the Asse his masters crib, the very swine accustomed to the trough, if hee goe abroade, yet at night will finde the way home againe: but the sheepe once strayed of himselfe returneth not. All we therefore (saith the Prophet) like sheepe are gone astray, to shew our simplicitie, and how vnpossible a thing it is for vs of our owne power to returne: And the Prophet in the next words giueth a reason, Wee haue turned euery one to his owne way: Gods waies and our owne waies are directly contra­rie Jsay. 55.8.. We runne naturally after the waies of our owne hearts, and we cannot chuse [Page 9] then but wander vtterly from the way of life. Again the lesson of our Sauiour here belongeth to all, Enter in at the straite gate, Entrance into a gate presupposeth a being without the gate; no man is bid to enter, that is alreadie within: if all be exhorted to enter, it argueth that we are all without, & if we be considered in our selues, then as the Rom. 3.16. Apostle saith, Destru­ction and calamitie are in our wayes, and the way of peace we doe know. This care of the holy Ghost, in the whole course of the scripture to acquainte vs with our wandrings, argueth the necessitie of the right vnderstanding of it, if wee desire to bee saued. Let vs make vse of this point.

It is a point of great vse, Vse. helping vs in the most needfull point, the right iudge­ing of our owne estate, let vs not be wil­fully carelesse herein I beseech you; why should we be desirous to iudge in other things, as of times and seasons, of the face of the skie (as Christ saith) of wares and commodities, of cases and questions in the law, and yet neuer care to vnder­stand how it fareth with our own soules? The soule is the principall, and ought [Page 10] principally to bee looked vnto. Let vs learne to bee able to iudge of our selues whether it be with vs as it ought to bee: Proue your selues (saith the 2. Cor. 13.5. Apostle): Let vs search and trie our wayes, saith Lam. 3.40. Iere­mie: Examine your heart vpon your bed, saith Psal. 4.4. Dauid. We all haue a hope that it is well with vs, let vs looke to it, that our hope as the Rom. 5.5. Apostle speaketh, may bee such as may not make vs ashamed. There is no hurt gotten by the tryall of our selues, there is alwaies danger in se­curitie. There be thousands plunged in­to hell, that thought nothing lesse till they came there, and now they are past recouerie: wee are all trauailers in one of these two waies, and wee shall arriue at one of these two places here mentio­ned, life or destruction, there is no third: who would not bee glad to know touch­ing himselfe, in which of the two waies he is, that if he be in the euill way he may speedily come out of it, if hee bee in the right, he may goe on therein with cheere­fulnes? This point is the thing that I haue aimed at in choosing this text, and by it you shall as easily vnderstand it, as you doe in your going home iudge by such [Page 11] stiles and gates, and hedges, whether you are in the true way yea or no. Now this I may deliuer to you for a matter of certaintie, that all (excepting infants, the manner of whose conuersion is knowne only vnto God) all I say which are parta­kers of life eternall, this is their first step to it, the sight and vnderstanding of their former errors; God first openeth their hearts, and maketh them to perceiue that they are in a course, the issue whereof is eternall death; with this their hearts are smitten and appalled, and they are euen woe with themselues to consider it. Marke then this, Art thou one that neuer yet saw the error and misery of thine owne naturall estate, that neuer hadst yet any compunction of heart to con­sider thine owne wandring, that wast neuer grieued to thinke vpon thy life past, to see how thou hast all this while hitherto been mistaken? art thou one that hast alwaies pleased thy selfe in thine owne courses, scarsely so much as calling it into question, whether thou walkest as thou oughtest to doe yea or no? surely thy case is fearfull and dam­nable, and I may surely say vnto thee, [Page 12] that if thou holdest on so, thou shalt ne­uer be saued. Let vs in the feare of God looke vnto it, it is a matter that con­cernes the greatest part; wee blesse our selues in our owne hearts, we haue liued hithertoo after our owne lusts, worship­ping God when and in what manner our selues pleased, taking to our selues the libertie of grosse sinnes, hatred, enuy, couetousnes, oppression, drunkennesse, and the like, and we bee not yet perswa­ded, nor can be, that the way we go, and the course wee hold is otherwise then it ought to bee. There is not the vilest wretch, bee his fashion of life neuer so vile, but he will say, he hopes he is right, nay hee will bee very confident in it that he is so, and yet neuer in his life had any true remorse, nor euer knew, or percei­ued what it was to wander from the wayes and pathes of happines. Deceiue we not our selues, either we must begin here, at the sight of our old errors, or else we can neuer tread the path, that leadeth vnto life.

Doctr. 2.The next thing which by the rule of my text must be in euery one that would be saued, is, care to seeke out the true [Page 13] way, and the sure path, that leadeth and bringeth the goers in it vnto life. This is plaine also (as to me seemeth) by this scripture, for as the sight of a mans an­cient wandring, must goe before his en­trance into a new course; so of necessitie when a man perceiueth his errors, the right way must bee sought out, and cer­tainlie vnderstood, before hee can enter thereinto: so that he which bids me en­ter into the gate of life, bids me withall to seeke where that gate is, for otherwise my desire of enterance is in vaine. If a master will his seruant to goe to such a house, it is presupposed that either hee doth know the way to it, or else must make enquirie for it. And this care to enquire out the true way in this particu­lar, is the plaine doctrine of the Jerem. 6.1 [...]. scrip­ture; Stand in the wayes, and behold and aske for the old way which is the good way, and walke therein, and yee shall find rest for your soules; there is a plaine charge, and an expresse commaundement, in the multitude and variety of supposed waies vnto saluation, to make diligent enqui­rie which is the good way, stand in the waies & aske. Trie all things saith the 1. Thess. 5.21. A­postle; [Page 14] it is a rule giuen principallie touching doctrine and precepts dire­cting to eternall life: Paul willeth them to examine and ponder them all, and ne­uer leaue trying till they haue bolted out the truth, as the men of Beroea did, that heard Paul, they searched the scripture daily, whether those things were so Act. 17.11.. To halte betwixt two opinions, and to bee in suspence, not knowing which way specially to encline, and to be in religion as idle beggars are in their way, readie to goe which way soeuer the staffe falleth, how hatefull a thing it is in the sight of God, we may conceiue by the sharpe re­proofe vsed by Elias vnto the wauering people, 1. King. 18.21 how long will ye halt betweene two opinions? When there were differences of opinions in the world touching Christ, some taking him for Iohn Baptist, some for Elias, some for Ieremias, some for one of the Prophets; our Sauiour called his disciples together, and would needes know their Mat. 16.15. iudgement, but whom say ye that I am? Christ would teach thereby that when there are varieties of opinions in matters of religion, some say this is the way, and some say that, men should [Page 15] not (as the manner is) take occasion ther­by to stand doubtfull, and to adhere to nothing certainly, but should enquire with the greater care, that they may bee certainly and soundly resolued in the truth. There is no man professeth any thing, but (if it be but for his credit sake) he will labour to vnderstand if it be pos­sible the very mysterie of it, and to know the certainty of such things as are apper­tayning to it: How much more in religi­on should the certaine trueth bee labou­red for? error in other things doth pre­iudice the body only, and the things which concerne it, but the mistaking in this, I meane in the maine points of it, is the vtter and irrecouerable hazard of a mans soule. This may serue briefely for the opening of this second point, let vs now come to applie it.

This point also will conuince vs, Vse. to be not as yet entered into the way to life, in as much that we are so exceeding care­lesse in this dutie of seeking and search­ing out the trueth. Some are drowned in the depth of ignorance, and neuer en­tertaine so much as a thought, whether their way bee right yea or no: some are [Page 16] profanely desperate and put all to an aduenture, not caring what be the issue; if they be right so it is, if not, what reme­dy, they must beare it as well as they may: some be superstitious, and deuoted to their forefathers steppes and hold their course for a sufficient rule, without further question: some are time-seruers, and looke only to the law, as that leades so wil they follow, to day on this fashion, to morrow on another, if need be: some are peeuish and peruerse, and pleade the diuersitie of waies, and the multitude of religions, and so thinke to be excused: so that by that time we haue put all to these seuerall heads which belong vnto them, we shall finde scarce a tenth as the Pro­phet saith, whose care it is to labour and take paines to seeke and inquire which is indeed the gate of grace, and which is the true path that leadeth vnto hea­uen. Indeede the world is full of busi­nes, and each man as his humor leades him is employed, the couetous man for his wealth, the malitious man for his re­uenge, the voluptuous liuer for his plea­sure, the wanton for his lust, the proud for his backe; for these things men seeke [Page 17] farre and neere, all the deuices, all the meanes that may bee possible; but an as­surance that the way we haue chosen to bring vs to heauen, is the right way, of all things els it is least thought vpon. It is a strange thing, there is no man so secure for his way to mill, or to market, as he is for his way to life eternall. In those waies he will be perfit, if he doubt he will aske, he wil inquire, Is this y ^e way, what marks, what turning to such or such a place? as for the other way we go all vpon meere conceipt, wee thinke it is so, wee haue heard others say so, but we seeke not for the certaintie whether it bee so. What a miserie is this, and how hath Sathan be­guiled the greatest part, for the filling of his owne barnes? In this blindnes he car­rieth men hoodwinkre, (as a man would carrie a hawke vpon his fist) whether hee list, and they will bee in the pit before they are ware of it. I beseech you take notice of this pointe, it is no slight thing I entreat of; he that may commaunds vs, hee that can condemne vs, hee which ere it be long shal iudge vs, euen he char­geth vs here to enter in at the straite gate. How shall we enter if we know it [Page 18] not, how shall we know it if wee seeke it not? Neither is it a slight kind of see­king that wee are called vnto: there bee many by waies, but the right way is but one; as in shooting a man may misse di­uersly, hee may shoote vnder, hee may shoote ouer, he may shoote wide on this side and one that, but there is but one way to hit the marke, so a man may ma­ny waies be mistaken, but there is but one gate that leadeth vnto happines, and all the cunning is to find it. Well, the scripture will teach vs, the word of God will be as the Angell of God to Peter to direct vs; and if we will vouchsafe to at­tend the full opening of this text, I doubt not but by the helpe of God wee shall vnderstand it. In the meane time let this preuaile against our securitie, and let it bring vs so farre on our way to life, as to make vs say with Act. 9.6. Paul when he was stroken to the ground, Lord what wilt thou that I doe, and with the poore Act. 16.30. Iay­lor, what must I doe to bee saued? this good desire being once begotten in vs, the rest cannot chuse but be supplied.

Doctr. 3. The third thing which this text neces­sarily commendeth vnto vs, if we would [Page 19] bee saued, is, a resolution when we haue felt our error, and found the right way and the true gate, all delaies laid aside to make a present entrie. If you aske how I proue this by my text, I thus make it manifest. It is a rule in ciuill matters, that in bonds of debt betweene man & man, when there is no certaine day named, then the debt is due presently: so heere, the commandement and charge being giuen indefinitely, without any expresse limitation of any set time, it followeth that it is presently to be performed. Our Sauiour saith not, enter hereafter when thou art more at leasure; or to the yong man, enter when thou art old, or to the old man enter when thou art a dying, or to the couetous man, enter when thou hast glutted thy desire with wealth, or to the drunkard, enter when thou art vtterly disabled that thou canst bee drunke no longer; but he saith to all, at the instant Enter; do it presently, do it straight-way, deferre not to do it. And this is also the plaine doctrine of the Scripture; I made hast saith Psal. 119.60. Dauid, and I delayed not to keepe thy Commandements. It is commen­ded in Matth. 4.20. Peter and Andrew, that when [Page 20] Christ called them, they left their nettes straight-way. When Christ called Luke 19.6. Za­cheus, the Text saith, that hee came downe hastily. The reason why there must be a resolution of present enterance is, because, as there is a time of grace in which the gate of mercy stands open, so there is a time of iudgement, in which this gate will be shut vp, and all hope of entrie vtterly remoued. Dauid speaketh of a time, in which God may bee found Psalm. 32.6., which implieth that there is a time in which God will not be found. The time when he may be found, what it is, 2. Cor. 6.2. Paul teacheth, where speaking of the prea­ching of the word, and of the offers of grace, that are therein made daily; hee saith, Behold, now is the accepted time, now is the day of saluation; the time present is the only time, the time to come is no time, no more then the time past, it is a matter of meere vncertainty; To day if ye will heare, it is read vnto vs continual­ly Psalm. 95.7.. There is a time comming, and wee know not how neare it is, (though the generall end may be farther off, yet our particular account cannot be farre, wee see daily how some drop away of all [Page 21] ages, and estates); I say there is a time comming, in which (as Luk. 13.24. Christ saith) many shall seeke to enter in, and shall not be able. O what wofull yelling, and pitifull crying, & earnest knocking there will be then at that gate, with, Matth. 25.11.12. Lord, Lord open vnto vs; when that heauy doome, depart frō me I know you not, shall be their porti­on? This is the reasō why it is no safe de­laying; I would we would learne wise­dome frō our outward businesses: what makes husbandmen break their sleepe, and whiles it is yet night, to bee trauel­ling to the sea side for their sand; It is the vse of the west-parts neere the sea, to ma­nure their ground with sand. meet them, aske them the cause why they are vp so exceeding soone? The answere is ready, (you know it better then my self) the tyde requires it, a peece of an houre lost, may breed much hinderance, the time of the yeere hasteneth, and when it is gone, it cannot bee recalled. Oh, can we not command the tyde to stay vs, but must wee ride and post, and make such hast to preuent it; and thinke we to haue the gate of mercy stand opē at our plea­sure? Be not deceiued, Esau came tardie, and sought the blessing with teares, but could not obtaine it Hebr. 12.17..

[Page 22] Vse.The vse is to cure that euill sicknes of delaying, which is the very bane of so many soules. I remember the report the Hag. 1.2. Prophet Haggay maketh of the people that neglected the reedifying of the Tē ­ple, This people (saith he) say that the time is not yet come, that the Lords house should be builded: so many thinke it is not yet time for them to looke to heauenward, youth must haue his course, the couet­ous bag must be filled, the pleasure of the flesh must be fully tasted, ambition must come to his height, and then it will be time to retire. Prou. 6.10. Yet a little more sleepe saith the sluggard: let God beare with vs a little, and in time we will enter. This is as the Scripture tearmeth it, the very deepenes of Sathan, thus to beguile men; and no doubt there are many in hell, which had a meaning in their life time to enter in, but God hath cut thē short, and depriued them of that, which when they might, they refused to accept of. Well if we haue seene our naturall wan­dering, if God hath opened our hearts, that we perceiue there is no remedie but a new course must be entered into, if we haue learned out of the word of God, [Page 23] which is the way; let vs resolue vpon a present entry. Christ saith, the kingdome of heauen sufferreth violence Mat. 11.12., me thinkes Christ there speakes of heauen as of a matter offred, which if it bee not pre­sently taken, is presently lost; and there­fore all men of discretion that know the worth of it, presse, and throng toward it, and catch after it, and euen swear about it, that they may haue it while there is possibilitie of obtayning it. I opened my mouth and panted saith Psa. 119.131. Dauid, there was hast; I follow hard toward the marke saith Philip. 3.14. Paul, there was speed. This is the third thing required to saluation; there is no time named, therefore it must bee done presently.

The fourth thing which now follow­eth to bee treated of, is the entrance it selfe: our former wādering must be felt, the right and true way must bee fought for, when it is found, a resolution of pre­sent entrance must bee put on; and then next we must put forward. Enter in at the straite gate. To this acte of entrance there are two things required, the first is (that I may vse termes agreeable to my text) stooping; the second a stripping of [Page 24] our selues of whatsoeuer may hinder our entrance. First there must bee a kind of stooping, because the comming in is low. It is said of heauen in the scripture, 2. Corin. 5.1. that it is ab [...]use not made with hands: Now as in the matter thereof it is diffe­ring from our earthly buildings, so is it in the framing and contriuing of it. In great mens houses it is a great eyesore, to see a little, low, and pinching entrie to a large and spacious dwelling; but to the end all things may be answerable, as the house is of great receipt, so the gates must be high and loftie, and the com­ming in according. But now in this house which is eternall in the heauens, it is o­therwise. Indeede it is large within, for in my fathers house (saith Iohn 14.2. Christ) are ma­ny mansions; but yet the gate vnto it is exceeding low, the entrie narrow, the passage in, very straight: It is the gate of humility. A man that beares vp himselfe aloft, in the pride, and securitie, and sens­lesnes of his owne heart, that leaneth to his owne wisedome, that pleaseth him­selfe in a flattering opinion of the good­nes of his owne estate, that was neuer beaten downe by the terror of the law, [Page 25] and the due beholding of Gods iustice, such an one can neuer enter heere, this gate is to low for his hautie, carnall, and selfe pleasing stomake to enter in at. See an example or two of the stooping of Gods children, in their entrance into grace. Looke first vpon Psalm. 38.4. Dauid; Mine iniquities are gone ouer my head, and are as awaightie burden too heauie for me; mee seemeth I see Dauid in this passion, like a man oppressed with some carriage more then hee is able to stand vnder, which makes him double, & crouch, & grone, and long to bee eased; so Dauid was with the weight of his sinnes, hee was stroken downe with the sight and consi­deration of them. What thinke wee, did not Ezr. 9.6. Ezra stoope, when he prayed, O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God, for our iniquities are increased ouer our heads, and our trespasse is growne vp to heauen? Did not Job 42.6. Iob stoope when he said, O Lord I abhorre my selfe in dust & ashes? Was not Isay 38.14. Ezechiah cast downe when he cried in the bitternes of his soule, O Lord it hath oppressed me, comfort me? Looke into the newe Testament, what thinke wee [Page 26] of the Luke 7.37. &c. woman that lay at Christs feete, that washed them with teares, and wiped them with the haires of her head, was not here humilitie? How iudge wee of the Luke 18.13. Publican, did hee not manifest the hu­militie of his soule euen by the standing of his bodie? hee would not so much as lift vp his eyes to heauen but smote his breast and said, God be mercifull to mee a sinner. Consider well the example of Rom. 7.9.18. S. Paul, I was once aliue (saith he) with­out the law; he once bare his head as high as the best, and I warrant you would not haue feared for profession of religion, to set his foote to him that was holiest; touching the righteousnes which is in the Law (saith he) I was vnblameable: But when his eyes were opened to see his for­mer error, when he had found out the true way to life, & began to frame to en­ter in it, then he stooped, I know that in me dwelleth no good thing; I count al things but Phil. 3.6.8. losse, for the excellent knowledge sake of Christ Iesus my Lord; I iudge them to be dung, that I may win Christ: here was a man stroken downe, outwardly in bo­dy, when he saw the light from heauen on the way, but much more in heart, [Page 27] when he saw after his long wandring, the straite gate that leadeth vnto heauen. This is the course that all that will be sa­ued must come vnto.

It is of very great vse. Vse. It will proue a great many of vs to be meere strangers to the way to life. For why? It may bee truly said of vs, as the Lord spake once of the Ierem. 44.10. Iewes, we are not humbled to this day: the naturall pride of our hearts is not yet beaten downe, there be but few that stoope and are cast downe with the sight of their owne spirituall basenesse, few that stand in awe of Gods Maiestie, and that tremble at his word. The proud Luke 18.11. Pharisee that stood vaunting, God I thanke him, I am thus and thus, hath ma­ny followers; but the poore Publican that hung downe his head, the consci­ence of his sinnes filling his face with shame, hath but few like him: What one of many hath learned with 2. Sam. 6.22. Dauid, to be low in his owne sight? Pauls 1. Cor. 3.18. rule, If any mā amōg you seeme to be wise in this world, let him be a foole that he may be wise: few know it, but fewer vnderstād it, but they be fewest of all that haue practised it. O [Page 28] when shall we be found to be humbled in that measure as the Corinthians were, to whom Paul was forced to write a letter of comfort to reuiue them? One is puffed vp with a conceipt of his owne sufficiency and knowledge, and scornes the simplicitie of the Gospell, and to sit in the learners forme in Christs schoole. Another is frozen in ignorance & blind­nes, and knowes nothing by himselfe, his very vices seeme vertues vnto him, euery thing is with him as it ought to be. A third is lifted vp with a presumptu­ous opinion of Gods mercie, and thinks it a matter of easines to obtaine it, so that he neuer so much as thinkes vp­on yeelding, and vpon the humbling of his soule before the Lord: so that wee may wel be said to be strangers from the way of life, sith wee will not stoope so low, as this straite gate of humilitie. Beg we of God therefore, that he would bind our yron neckes, that he would take the stiffe stony hearts out of our bodies, and giue vs hearts of flesh, yeelding and flexible, and easie to be bent, that being once become euen as nothing in our [Page 29] owne opinion, we may be sit passengers for this little and low doore that leadeth vnto life.

Well it followeth: Doctr. [...]. together with this stooping, there must go (as I said) a cer­taine stripping of our selues also; he that would go through a strait way, a narrow entry, it is no wisedome for him to clog himselfe with many things about him, he had need rather to lighten himselfe, that he may go through with the greater ease. So must it be in this case, the gate you see to life, is strait and pinching, and therfore as the Hebr. 12.1. Apostle speaketh to the Hebrewes (very fitly for this purpose) The sinne that hangeth so fast on, must be shaken off: the Ephes. 4.22. old man must be cast off; the Galat. 5.24. flesh with the affections and lusts must be mortified: our Coloss. 3.5. members that are on earth must be crucified; the Rom. 6.13. weapons of vnrigh­teousnes must be laid aside; we must leaue our old sinnes behind vs, if we will enter in heere, to bring them in with vs at this little gate it is impossible. The couetous man with his bags, the swearer with his great oathes, the malicious man that swelleth with his malice, the ambitious with his high thoughts, the vicious with [Page 30] his minions, the drunkard with his full cups, these and the like to these can ne­uer enter heere with their dependances. What sin soeuer thou hast formerly de­lighted in, if it were to thee as thy right hand, or thy right eie, thou must cut it off and cast it from thee, thou must striue to strippe thy selfe of it, or else this gate is much too little for thee to goe in at. This is like the hole the Snake creepeth through, where he leaues his old skinne behind him. If thou meane to come here, thou must then say with 1. Pet. 4.2.3. S ^t. Peter, It is enough for me that I haue spent the time past of my life, after the lusts of the Gen­tiles walking in wantonnes, lusts, drunken­nes, gluttonie, drinkings; and in abhomina­ble Idolatries; other things, better things are now expected of me; euē that hence­forth, I should liue, not after the lustes of men, but after the will of God. It is an ex­cellent place. I could bring in a cloud of witnesses to make good this point, that old sinnes must be stript off, when wee once put our foote to the threshold of this straite gate. This I may bee bold to say, for I know it is true, that there is no mans or womans conuersion recorded [Page 31] in the Scripture, but there is a manifest change noted in them [...] Infirmities they had still, but sinne raigned not in them, as it did before. And there is great reason for it: For if a man entering into the pro­fession of Christianitie, might still haue libertie to follow the waies of his owne heart, and to please himselfe, in fulfilling of his owne lusts; what great thing were it to be religious? If he that had been ig­norant, might be ignorant still, hee that had been filthie, might be filthie still, he that had been an oppressor, might op­presse still, and so in other specialties; all the world then would be religious; what great thing then should Christ bee thought to work in vs, & for vs, if our old corruptions should raigne, & we should not be freed from the dominion of sin.

This point wil discouer vnto many of vs, the follie and vanitie of our hearts; Vse. we will needs be thought to be in the right way, and to haue chosen the true course vnto eternall happines, but yet in the meane time we will not forsake our old fashions, somewhat or other is behind, which either for profit, or pleasure, or estimations sake, we will not be beaten [Page 32] from some sweete sinne or other, that if it were possible wee would euen carry with vs into heauen, and so by that meanes wee doe vtterly barre vp against our selues, our entrance into life. I pray you let vs not be deceiued: Let me pro­pound vnto you the same questiō, which Paul propounded vnto King Agrippa; Tell me, doe you beleeue the Scripture Act. 26.27. Thinke you that it is true which Christ heere saith, that the gate to heauen is a straite gate? If you do, thinke with your selues, what other reason can be deuised, why it should so be tearmed, then this; because it requireth the stripping off of our old corruptions? If you agree this to be the meaning, how shall we then hope to be saued, and yet willingly, purpose­ly, and aduisedly, retaine, and hold fast our old sinnes, as though wee would at once serue both God and Mammon; walke both in the Lords way, and in our owne way. These things cannot hold, vn­lesse we thinke to make God a lyer. Stri­uing to enter in at the straite gate, and a not striuing against our owne selfe-plea­sing humors, these things cannot agree. This is the vse.

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 y ^t would be saued; Foure particulars haue 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 euery 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 [Page 34] the by-past pleasures of sinne, is the gate entring vs into this way: Now the vse you know of a [...], is for trauelers, not for idle loyterers, or vaine gazers, or time deluding triflers, such is this spirituall way, it is a way leading to life, & therfore requireth a continuall proceeding, from step to step, from grace, to grace, with­out desisting, without tyring, vntill the iourneys end be reached vnto: and this is the expresse doctrine of the scripture. The author of the epistle to the Hebr. 6.1. He­brewes hath two excellent places for this purpose; the first is in the 6. chap­ter, where writing vnto those that had been well and carefully instructed in the first principles of religion (which he ter­meth the doctrine of the beginning of Christ) he exhorts them, that not satis­fying themselues therewith as though it were enough that they were thus entred, and as it were seasoned with sound knowledge, they should now be led for­ward vnto perfection; as if hee had said, Indeede it is true, you haue begun well, yet you must not thinke that sufficient, there is a kind of perfection to be aimed [...] you must still presse and endea­uour [Page 35] onwards to obtaine it: the second Hebr. 12.1. place is, in the 12. chapter, cast away (saith he) euery thing that presseth downe, (discharge your selues as much as it is possible of all encumbrances) the sinne that hangeth so fast on, seeke to bee cased of it, and let vs runne with patience, the race which is set before vs; heere, iust ac­cording to this text, hee likeneth the course of Christianitie to a race, in which there must be a speedie hastening, with­out giuing ouer vntill the end of the race be comne vnto. We haue examples here­of in scripture, two chiefly; y ^e one in Psal. 119.32. Da­uid, I will runne the way of thy commaun­dements, there was a proceeding, a go­ing on, a grouth in godlines: The other in Phil. 3.13.14. Paul, speaking of the excellēt know­ledge of Christ, of feeling the vertue of his resurrection, and of being conforma­ble to his death; Brethren (saith hee) I count not my selfe that I haue attayned to it, (and yet Paul was more thē ordinari­lie expert in the mysterie of Christ) but one thing I doe, I forget that which is be­hind, that which I haue done hitherto, I am euen ashamed of it, I account it not worth the naming, I endeuour my selfe [Page 36] vnto that which is before, and follow hard toward the marke, for the price of the high calling of God in Christ Iesus: it is a place, and an example worthie (as the scripture speaketh) to be writtē with the point of a Diamond in the tables of euery Christi­an mans heart. Dauid, describing the true worshippers of God that doe serue him in truth of heart without hypocrisie, Psalm. 84.7. saith they are such as goe from strength to strength: men that doe Psalm. 119.1. walke in the law of the Lord: these manner speakings doe necessarily imply proceeding. It is truely said, that in religion not to go for­ward, is to goe backward, and that the mans knowledge and feeling is but a meere conceipt, a matter of fancie on­ly, which is not accompanied with a de­sire of encrease. All preaching, all exer­cises of religion aime at one of these two, either to conuert those that are vn­called, or to build vp those which are conuerted. Desire the sincere milke of the word, saith the 1. Peter 2.2. Apostle, that yee may grow thereby; and God giues the spirit vnto his chosen, not only to renew them and to beget in them some little sparkles of grace, but to make them Hebr. 13.21. perfit in good [Page 37] workes. We ought to thanke God alwaies for you, saith 2. Thess. 1.3. Paul to the Thessalonians, because your faith groweth exceeding lie. The chosen of God are likened to Psalm. 1.3. trees planted by the riuers of waters, which will bring forth fruite in due season, whose leafe doth neuer fade: this is not all, for they doe not only hold their owne, but they are so full of sap, that they shall still bring forth fruit in their Psal. 92.14. age, and euen then be fat and flourishing. Euill men (saith the 2. Tim. 3.13. Apostle) waxe worse and worse; and Jsay 1.5. fall away more and more, from one ex­tremitie to another; adding drunkennesse to thirst, as Deut. 29.19. Moses speaketh. It cannot then but bee a dishonor vnto God, if his spirit shall not bee able to worke to the making of those that are his, better, and better, to the leading them by degrees neerer and neerer vnto perfection. Thus you see the certaintie of this point, viz. that the enterers into this gate of life, must not stand (as it were) about the doore, and sit them downe as soone as they haue begun to taste of good things, but there is a way before them to be tra­uailed in; and, as through the necessitie of nature they come euery day neerer [Page 38] to the end of their dayes, so by the pow­er of grace, they must striue to come eue­ry day neerer to y ^e end of their faith, the saluation of their soules. Let vs apply it.

Vse. 1.To reprooue that which hath been re­prooued often, but is not yet reformed, and that is our slacknes, and our slug­gishnes in spirituall things. There is not one man of many, but hee thinks, and is verily perswaded, that hee hath religion enough and that he is come far enough in the waies of godlines, hee knowes e­nough, and he is zealous enough: I de­sire but the testimonies of your owne hearts to witnes with me, whether that which I say be not truth; for if it were not so that men were strongly perswa­ded, that for matters of religion they were forward enough, how could it bee that they should make so little account of the meanes to bring them vnto more perfection? how is it possible that they should not be ashamed of themselues to be found at this houre, as ignorant in the grounds of pietie, and as slacke in the duties of Gods worship, and in the pra­ctise of holines, as they were many yeres agoe? There bee a great many of vs [Page 39] 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 [Page 40] will not goe, it is as vnpossible for vs 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 vnto vs by earthlie things; Gods purpose is to make vs con­ceiue the truth the better, and by such a place as this is, to conuince vs euen by the light of our own reason, y ^t 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 haue more feeling of the loue and fauor of God, euery day then other. If we bee glutted with these things, the forenoones hearing filleth our stomack, and wee haue no further appetite that day, this daies hearing doth not shar­pen vs 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 [Page 41] should but deceiue you, and plucke your bloud vpon 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 loue to good things. Their last state, (saith our Luke 11.26. Saui­our) will be worse thē their first: & it is bet­ter not to haue knowne the way of 2. Pet. 2.21. righte­ousnes, thē after they haue known, to turne frō the holy cōmaundement giuē vnto thē: The euill spirit y ^t is once cast out, bring­eth with him seauen diuels worse thē him­selfe. It is a matter to bee thought vpon by diuers of vs: There was a time when the word of God was more precious vn­to vs, 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 vnto 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 [Page 42] 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 vn­to vs, 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 haue 1 Pet. 2.2.3. tasted how boun­tifull the Lord is, then yee desire the sincere milke of the word to grow thereby: if yee haue 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 haue neede to be admonished of it. And let vs 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 Hos. 6.4., which the heate of the Sunne soone parcheth, it is worst of all: the dog to the [Page 43] vomit, and the sow to the mire 2. Pet. 2, 22. is the hea­uiest censure, that can bee giuen of any man. They which haue been once enlight­ned, and haue Hebr. 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 vs 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 vnto 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 [Page 44] his duty that would grow in godli­nes, is to get vnto 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 vnto, & cannot deceiue) is the Lord Iesus. I am the way (saith John 14.6. he) and no man commeth vnto the Father but by me. And y ^e Apostle to the Hebr. 12.2. Hebrewes, exhorting to run the race which is set be­fore vs, bids vs withall to looke vpon the author & finisher of our faith: his blood as the Chap. 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 vnto e­ternall life, but that which is there pre­scribed. Dauid Psa. 119.105 saith, this Word was a light vnto his path: and 2. Pet. 1.19. Peter cōmends [Page 45] 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 vnto them, as the 2. 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 euery mans occasion. For this cause the Pastors of the Church in respect of their functiō are called Heb. 137.17. Lea­ders [Page 46] or Guides: and whereas Christ cals ignorant and erroneous teachers Matth. 15.14. blind guides, it argueth that sound instructors are well termed by y ^e name of Guids. The interpreting of the Scripture, is called a guiding of the hearers. When Philip de­maunded of the Eunuch, reading (as he rode) vpon Esay, Act. 8.31. whether he vnderstood that which he read; he answered him, how can I, except I had a guide: meaning ex­cept hee had one to expound vnto him. So then, hitherto the matter is now brought; he that would go on, and pro­ceed as he ought in the way to life, must get himselfe a guide. The head-guide is the Lord Iesus, hee hath recommended his directions vnto vs in his Word, and for the common benefit and instruction of his Church, he hath giuen gifts vnto men, and enabled them to lay open the mysterie of the Scripture, and by this his ordinance, he guideth & directeth those that are in his eternall counsell ordained vnto life. So that as it is said of the iour­ney of the Israelites, that God did leade them like sheepe by the hands of Psalm. 77.20. Moses and Aaron: so it is true in this spirituall voyage, that the Lord leadeth his chosen [Page 47] by the hand of his Ministers. By them he Ephes. 4.12. gathereth together his Saints. These I am sure are all of them sure grounds that cannot be denied; That the way of life is 1 to vs vnknowne, and therefore we need a guide: Secondly, that Christ Iesus is the 2 only true guide: Thirdly, that he hath re­gistred 3 all his directions in his Word, (that is, the whole counsell of God) & that for the dispensing of his Word (notwith­standing the priuate vse which euery Christian may & ought to haue of it) he hath ordained publique teaching, by which to guide our feete into the way of peace. He that is disposed to be captious, let him thinke well which of all these he can except against: In the meane time we will take them for truth, and so make the best vse of them.

This sheweth that albeit the most of vs at this day, that professe religion, Vse. haue chosen guides vnto our selues, yet wee faile in chusing the true direction: some are guided by their owne priuate con­ceipts, some by the guise of the times, some go with the droue and are carried with the multitude, some are led only by the courses of their forefathers, they hold [Page 48] it a sure way to doe as they haue done; the direction of Christ Iesus speaking in the Scriptures, and reuealing his aduise vnto vs in the ministery of his Church, is least looked after. Each mā in those cases thinkes himselfe wise enough, to bee his owne aduiser. In Phisicke wee feare our owne iudgement, and beleeue the Do­ctor; in the Law, our Counsellor: in o­ther things we seek to men that professe knowledge, and are of vnderstanding in those things wherin we desire direction: but in Diuinitie, and in the cases of the soule, most men imagine they are able to afford themselues coūsell good enough: hence is it that the knowledge of Gods Word is not cared for, the opening of it by exposition, the vrging it by exhorta­tation and reproofe, these things are lit­tle esteemed: and indeed, if men bee so wise, that they can by their wisedome guide themselues, wherfore should they value them? But cursed be the man (saith the Jerem. 17.5. Scripture) that maketh flesh his arme, and withdraweth his heart from the Lord. God curseth the fancies of mens owne hearts, and giueth a blessing only to the obedient yeelding to his owne ordināce: [Page 49] what course soeuer is framed without the Word, be it in mans reason neuer so plausible; nay whatsoeuer is sought for in the word with a relying vpon a mans owne priuate collections in contempt or neglect of the publike meanes, the Lord doth neuer blesse it, it turneth into error; and leadeth those that trust vnto it into destruction. This therefore we are taught hence, if we desire (as be­commeth vs) to proceed in good things, and according to the aduise of the spirit of God, to be led forward vnto perfection, we must seeke the direction of the only true guide Christ Iesus in the Scriptures: If we be strangers in the booke of God, we cannot chuse but be mistaken, if wee would make true benefit by the Word, the ordinance of God must be regarded: and what euer he be that would be gui­ded in the way of life, hee must range himselfe among the common order of learners in Christs schoole. This is the right way, there is no blessing promised of God to any other course. Now you will say to me (perhaps) this is a very vn­certaine and hazardous course, to bind our selues to be guided by men, especial­ly [Page 50] now a daies, when as the world is so full of seducers, and those seducers also so full of subtiltie, and euery one making pretences of the truth to be on his side? I answere, I perswade not to this, to build vpon men, as though we should receiue directions for matter of saluation vpon trust, beleeuing euery thing that is com­mended to vs, by those that beare the name of teachers in Gods Church: That were an intollerable bondage, and a sla­uery not to be endured; for the spirits must be tried 1. Iohn 4.1., and the Scripture must be examined whether their doctrine be ac­cording. If you say there is yet no cer­taintie, for as they may mistake in tea­ching, so may you in iudging also; I an­swere, we must be so much the more ear­nest with the Lord in prayer, y ^t his spirit may cōduct vs; & this rule in most things we may proceede by. That doctrine which aimeth at this, to bring men only to Christ, by driuing them out of them­selues, to rest alone vpon his worthines, and giues no colour of libertie to any sinne, but still striues to keepe the cor­rupt nature of man within compasse; that doctrine I say is the true way, the prea­cher [Page 51] that draweth to this is a true guide, and his direction cannot deceiue vs. This is a plaine rule easie to be conceiued, it is a short rule easie to be remembred, it is a true rule easie to be confirmed, in as much as it agreeth with the whole scope of the Scriptures, which is, Christ Iesus freely iustifying vs by imputed righte­ousnes before God, and powerfully re­nuing vs, and sanctifying vs by his spirit, to the declaring of the ftuites of obedi­ence before men. This is the first thing that must accompany our care to goe on in the way to life; a dependance vp­on the true guide Iesus Christ, reuealing his holy directions to vs in his word. In some matters of interpretation of parti­ticular text, or some points of religion of lesser moment, it is possible for men of the greatest vnderstanding finally to mistake, but he that will in humility, and in a deniall and renouncing of himselfe take the right course to bee setled, in maine matters that do necessarily concerne the saluation of his soule, cannot (though his learning be neuer so small) vtterly bee deceiued.

The second thing that must accom­panie [Page 52] 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 Ephes. 5.15. walke circum­spectly, walke exactly, or curiouslie, or to speake truly according to the words meaning, walke precisely: Make straite steppes to your feet, lest that which is Hebr. 12.13. hal­ting be turned out of the way. Paul cal­leth the life of a christian a Galat. 5.16. walking by a rule, as if a man went by a line, which he will not, which he dares not turne from. Take heede that yee doe as the Lord your God hath Deut. 5.32. commaunded you, turne not aside to the right hand, nor to the left. An example we haue in Dauid; first his reso­lution, I thought I will take Psalm. 39.1. heede to my waies, then next his Psa. 119.5.6. prayer, O that my [Page 53] waies were made direct, or straight, caried as it were by a kind of leuell, with a re­spect (as himselfe after speaketh in the same place) vnto all Gods commādements, as whē a man, hath a marke in his eye, & striues to keep an euen and direct course vnto it; or as when a workeman applieth his rule to his worke, and with his best indeauour ordereth the same according­ly. This is briefly but yet plainely and vndeniably the truth of this point: hee that desireth to proceede in the way to happines, must remēber the way is nar­row, he may easily swarue from it, and it doth therefore call vpon him for verie great heedines and circumspection.

The vse hereof is to discouer two e­uils in y ^e times, the one is carelesnes, Vse. the other is profanenes: touching the for­mer, notwithstāding the straitnes which the word of God enioynes, yet how great is our generall dissolutenesse? who thinkes himselfe bound to those straite termes, as that hee should make consci­ence of euery sinne? what man doth e­uen as it were combine, and couenant with himselfe, to bee ielous ouer all his waies, to set a watch before his mouth, [Page 54] 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 Prou. 23.2. Salomon speaks, to beware of excesse, to keep his heart with diligēce, looking to it, what thoughts he entertaines, to be alwaies fearing, & euer suspecting himself, lest he should be mis­carried, to bee still lifting vp his heart to heauen that the Lord may establish him: who I say entreth into couenant with himselfe for this spirituall heedfullnes? nay rather who doth not aduenture to take liberty vnto himselfe in some one thing or other, according as his humor leadeth him; mincing and extenuating sinne, and supposing presumptuously, that a man may wander, and straggle a little from the way, and yet returne. And by this meanes Satan getteth great ad­uantage against many, for while he al­lureth and telleth them vnder a colour of libertie from an euen and direct course, he draweth them on further and further, vntill like a man that hath quite lost his way, they know not which way to re­turne. Remember we therefore that the [Page 55] way to life is a narrow way: it is not so (as some profanely haue said) that a man if if he will may (as in a iourney hence to London) take his pleasure by the way, and ride here and there vpon occasion, and yet at last though it bee something the longer first, come to the place inten­ded; and so in traueling to heauen en­ioy the pleasures of sinne, and yet for all that, although it be somewhat the further way about, arriue at the place of happi­nes; no it is a narrow way, error on both sides, a man cannot be too circumspect. The second euill which this point disco­uereth is profanenes, because wheras the word of God requireth in a mās conuer­sation very great heedfuldes, yet in the world it is made a iest, and a matter of ignominy, and enough is supposed to be spokē to a mās reproch, if he be charged with precisenes. True it is y ^t 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, [Page 56] 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 Prou. 14.9. make a mocke of sinne, let such I say scorne as themselues list; yet let so many as feare God, and desire to ap­proue themselues vnto him, euer re­member the narrownes of the way that leadeth vnto life, and assure themselues, that a little wandring after the vanities of their owne hearts, a little satisfying themselues in the pleasures of sinne, may soone mislead them, and make the right way very hard to be recouered.

The third thing which must accom­pany our purpose of going on in the way to happines, is a resolution and pre­paration for such encumbrances as may meete vs on the way. It is wisedome we know in traueling to be prepared for the wether, to be armed against such as lie in waite to spoile, and do many times make a pray of the goods, nay euen of the liues of the 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 [Page 57] 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 Psal. 35.15. abiects as­sembled themselues against him; they tare him, and ceased not; & the drunkards made songes of him Psal. 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 Psalm. 38.2. Dauid) haue light vpon me: I am like a leafe driuen to and fro saith Chap. 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 vpon him with the horror of sin, the terror of the law, the fearefulnes of [Page 58] 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 vpon, and not only so, but make prouision also, that ouercoming all encombrances hee may hold out the profession of his hope without wauering vnto the end. Toucing the reproch and obloquie of the disdainefull world, hee must consider, that in all reproch which is cast vpon him for his care of a good conscience, Christ is Hebr. 13.13. his partner. The taunts which Moses endured at the hands of the Egyptians, are called the Hebr. 11.26. rebuke of Christ: Peter telleth them which are euill intreated for the trueths sake, that therein they were 1. 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 loue his owne, but because yee are not of the world, but I haue chosen you out of the world, therefore the world hateth [Page 59] you John 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 y ^e poi­son that lurketh vnder the name of pro­fit, of the vanitie of honour and credit amongst men, hee must gather together all the gracious promises of mercie in Christ, all experimentall testimonies of of Gods loue vnto himselfe, that so hee may haue comfort in the middest of the sharpest of Sathans encounters. This he must doe that would goe on, in the nar­row way that leadeth vnto 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 [Page 60] 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 vnto 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 vpon 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 vpon 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 [Page 61] then their first. Let this then among the rest be borne away: viz. y ^t he that would proceede in the way of godlines must thinke vpon 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 haue wandered to farre, and erred ouer much. So it must bee in this way: I haue Psal. 119.59. considered my waies (saith Dauid) and turned my feet vnto thy testi­monies. You see Dauids fashion what it [Page 62] 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 haue bin mistakē, straight he returned, and endeuoured to come back quickely: I turned my feet vnto thy testi­monies; in the next verse he addes, I made Vers. 60. hast and prolonged not. When the same Dauid willeth & exhorteth men to Psalm. 4.4. exa­mine their heart vpon their bed; what doth he meane but that euery 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 Ephes. 4.26. vpon our wrath: thence a ge­nerall rule may be drawne, that no sinne should bee suffered to lodge all night with vs; 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 [Page 63] they might ouershoot thēselues in their banqueting; addes this clause; Thus did Iob Job 1.5. euery 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 vs 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 haue I done? how haue I walked this day, how haue I wandered from the path of Gods Commandements, what duties haue I failed in, how far haue 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 vnto? And therfore no maruell if sinne grow strong vpon vs, 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 vs take with vs then this instruction among others, often to trie our waies, [Page 64] once a day at least to consider our cour­ses, we do all erre, in many things (saith S. Iames) remisse all James 3.2., but by this meanes, error shall not preuaile against vs, and by vse we shal grow so perfect in our waies, that we shall very seldome be mistaken.

The second part of the Text. WE haue 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 [Page 65] gate and way mentioned in this first rea­son, is meant the same which elsewhere is called the way of Psalm. 1.1. sinners; a way that is not Psalm. 36.4. good: the way of Ps. 119.104 falshood: an Prou. 2.12. euill way: it is the gate and way which by na­ture we all trauaile in, therefore it is tear­med our Jsay 53.6. owne way: the way of our owne Jsay 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 vnto, it allureth him to it, and seemeth to say as the flattering chaplaynes did to 1. 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 Prou. 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, [Page 66] 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 vs 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 Rom. 6 23. wages thereof is death; and that the end of the wicked shall be Psal. 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; [Page 67] but (saith he) her house is the way to the Prou. 7.27. graue, which goeth downe to the cham­bers of death: and her Prou. 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 Prou. 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 Prou. 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 Eccles. 11.9. iudgement. In all these here is a broad pleasant way, giuing liberty and scope enough vnto flesh and blood, but the end of all is de­struction. The sweet meats of wickednes will haue 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 Genes. 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. [Page 68] 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 giue 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 vpon the reckoning which followed, and considereth how sinne lay at the doore Genes. 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 Genes. 6.2. liked: [Page 69] 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 Matth. 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 euery day: here was outward contentment to the full, but wherto did this way lead? wee haue heard what followeth, the rich man also died, and was buried, and was in hell in torments Luke 16.22.23. I could thus easily giue you many instances, all of them seruing to shew to vs, how sinne dealeth with vs 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 [Page 70] 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 vpon that point which I haue now deliuered. Who is there amongst vs that would not in his heart loth & de­rest such a one as the Prophet Chapter 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 vnder a pre­tence thereof, if hee could, would cut a mans throte; will not euery man say, [Page 71] Lord keepe me from such a friend? And yet euen so sinne dealeth with vs, 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 haue 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 vs 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. Euery one therefore that would (as S. Iames speakes) keepe him­selfe vnspotted James 1.27. must bee like the wise man, of whom Eccles. 2.14. Salomon speakes, whose eyes are in his head, that is, who looketh not onely to the present face of things, but casteth his thoughts further towards [Page 72] 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 vpon the profit, ease, iollity, and worldly estimation that doth accompa­nie them, but the poison that lurketh vn­der these, the spiritual venome that mas­keth vnder these deceitfull shadowes is either not beleeued, or not thought vp­on, 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 Hebr. 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, [Page 73] 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 euery 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 haue 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, vpon condition that for an houre or two, hee might bee attired like a King, and sit in a chaire of estate and take vpon him like a great commaunder? surely no. And what are wee then, who hauing a shew or two to make vpon the stage of this world, are content to buy an endlesse bondage vnder sathan, for a transitorie satisfaction to our owne sinfull humour, in some fleshly and sensuall course, and [Page 74] vpon condition we may haue 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 vs this good lesson which is a point of especiall wisdome in Christianity, namely alwaies to haue those courses in greatest iealou­sie, and to be suspitious of them, that they are not such as it is safe for vs to enter in­to, which at our first beginning them, and at the working vpon our thoughts to entertaine them, doe make shew of nothing but contentment to our nature, that are euer charming vs with the names of profit, of pleasure, of aduancement; it is meete for vs to feare that vnder these baites, there lyeth some secret hooke, which if wee doe too greedely catch at the first offer, may sodenly en­tangle vs, and so as it were hooke vs in, that when we would we shall not know how to get from it. The wounds of a lo­uer, Prou. 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 [Page 75] 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, Matth. 4.9. All this will I giue 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 vnto 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. [Page 76] 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 vnto 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 vpon the earth, Genes. 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 Genes. 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 1. King. 22. Go and prosper, all seeking to flatter the Kings humor. There was a generall con­spiracy [Page 77] against Ieremy for the faithfull discharge of his dutie: Come let vs ima­gine some deuise against Ierem. 18.18. Ieremy. When Pilate made a motion to the people, what should be done with Christ, They Mat. 27.22. all said, let him be crucified. When Ste­phen had made his Apology for himselfe, against the false imputations which were put vpon him, the Text saith the standers by gaue a shout with a loude voyce, and stopped their eares, and came vpon him Act. 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 Act. 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, Act. 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, Philip. 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 Apoc. 13.8.16. all that dwell vpon the earth shall worspip him, [Page 78] 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 haue groun­ded his religion vpon these, must needs haue 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 vs then of them) yet notwithstanding admit it were so, that the greatest part of Europe were aduised and constant pro­fessors of their religion, what haue 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 [Page 79] and receiued by the most, therefore it is true; then let vs disclaime Christs aduise of entring in at the straite gate, and let vs 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 vnder 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 vpon 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 haue 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 [Page 80] 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 vs thus they thinke, thus they do, thē they imagine they haue alledged an argument which cannot be answered, a reason which cannot be denied. Thus men make themselues like the froth as S ^t. James. 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 2. Sam. 16.18. Chusa to Absolon; and so it is euen the religion of many, we [Page 81] 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 Psal. 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 vnto, and the reason is; It is a hard matter to iudge, but it is an easie thing to giue 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 Exod. 3.2.. What though most men in their com­mon speech take the name of God in vaine, what though the greatest parte haue 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 [Page 82] 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 Ierem. 6.13., what though they goe by troopes (as Chapter 5. 7. Ieremies words are) into harlots houses? what though the abiects doe assemble themselues together, as they did against Psalm. 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 loue 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 Psal. 37.38. Psalme, the transgressors as they haue erred together, so they shall bee de­stroyed [Page 83] 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 vn­to destruction.

The second reason followeth which is in direct opposition to the former, viz: that albeit the gate and way which Christ would haue vs 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 vs 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 vs of sinne, that beginning in pleasure, it doth end in misery; this tel­leth vs of the duties of holines and righ­teousnes; that howsoeuer they seeme to lay a kind of restraint vpon mans nature, and to curbe and limite him in some [Page 84] courses, and fashions which he is prone vnto, 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 vnto life. For the opening of this doctrine I must shew vnto 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 haue 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 [Page 85] we thinke vpon, 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 haue 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 [Page 86] 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 giue 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 giue 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 John 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 haue 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 vpon with an eie of flesh, it lookes euen as our Sauiour did vpon earth, of whom it is said, that in respect [Page 87] of state and pompe, there was Esay. 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 vpon 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 vpon his close and hidden corruption. It was not for nothing that the Lord conditioneth with vs at our first enterance into religi­on, to giue him our Prou. 23.26. heart; for vnlesse we haue euen resigned vp our affections vnto him, and haue 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. [Page 88] Our Sauiour saith heere; it leadeth vnto life; and what life doth he meane, or can he meane, but life eternall. Godli­nes (saith the 1. Tim. 4.8. Apostle) is profitable vnto 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 Psal. 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 vs 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 vnto 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 Luke 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 vnto him to do the will of him that John 4.34. sent [Page 89] 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 vpon 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 Psalm. 4.7. Dauid) more ioy of heart in the light of thy countenance, in the secret apprehension of thy gracious fa­uour, then the worldlings haue, when their wheate and wine abounds. Thus by the handling of these two points a part, I haue (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 [Page 90] euen exceed in comfort. Let vs 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 vpon 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 vs and to draw vs 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 Matth. 5.12. reward is great in heauen. Moses chose rather to suffer Hebr. 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 [Page 91] for the Hebr. 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 vs, or any secret conceipt, that to do thus and thus, as the word perswades will bring a burden vp­on vs, and we shall by that meanes de­priue our selues of that fredome which others haue, and which our selues also haue enioyed, and therfore it is not good to be so strait; by and by let vs remem­ber whither this narrow enterance, this hard and rugged way doth leade vs, 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, 1. Cor. 2.9. what things God hath prepared for them that loue 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 Gen. 29.20.. So let vs labour to possesse our soules with the loue & delight of the blessing promised, and we shal with ease swallow vp all encombrances, and grie­uances in the meane space whatsoeuer.

[Page 92] Doctr. 4.As it was said of the broad way, that many go by it, lest we should build vpon multitudes, so now it is said of the straite course, that few there be that find it, tea­ching vs thus much. That the best, & the holiest, and most religious courses, haue the fewest approuers, and the fewest fol­lowers: the best number is for the most part the smallest number. The Scripture giueth great light vnto the truth of this doctrine. Those whom the Lord reserued vnto himselfe in the generall corruption that was among the Iewes, are tearmed a Isay 1.9. small remnant: They are called a Isay 6.13. Tenth, or (as wee speake) the tithing part; there is ods inough; nine to one: they are compared to the Jsay 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 Micha. 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 [Page 93] and there vpon, the branches, but they are nothing at all to count vpon: 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 Ierem. 3.4.. In Chapter 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 Luke 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, Genes. 6.12. all flesh had cor­rupted his way vpon the earth, and only Noah was a iust & an vpright man in his time. Not one iust person in Sodome [Page 94] be­sides Genes. 19. Lot. There were foure hundred and fiftie Prophets for Baal, when there was but 1. King. 18. one Elias for the Lord. There were vpon a 1. 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 haue by my ministerie begotten vnto God) are at signes and wonders in Jsay 8.18. Israel; it seemeth they were but a few, when they were gazed vpon as monsters amongst men. When Iosephs brethren cōspired against him, they had all consulted to slay him, saue only Genes. 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 John 7. Nicodemus. When Paul stood forth for his answere before Nero, not one man assisted him, but 2. Tim. 4.16. all for­sooke him. On the contrary we shall see how the worst things haue had the grea­test consent, and the fullest, and most ge­nerall approuement. All consented to the making of a Exodus 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. Genes. 19. Pilate asked what [Page 95] should be done with Christ, they Matth. 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 Act. 19.34. all men crying, Great is Diana of the Ephesi­ans. The Beast the Antichrist, maketh Apoc. 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 loue 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 euery 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, [Page 96] 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 euery society of men, of euery assembly, of euery congre­gatiō generally, as it was of that of Reuel. 3.1. Sar­die; to speak of the multitude; they haue a name that they are aliue, but are dead, called Christians, but haue 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 Josua 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 haue heard of Christ, out of them a smal­ler portiō, which haue professed the true religion of Christ, and out of them, yet another company, which haue truly pro­fessed [Page 97] the true religion, which haue 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 1. King. 20.27 two 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 saued Rom. 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 vnto you will seeke to enter in, and Luk. 13.23.24 shall 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 vpon vs, 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 [Page 98] 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 [Page 99] 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 loue 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 haue the Glory.