THE STRAIGHT GATE AND NARROW WAY TO LIFE, OPENED AND POINted out upon Luk. 13, 23, 24.  
BY EDWARD CHETWIND, D. D. and Dean of BRISTOL.  
The second Edition, corrected and revised  IEREM. 6.26. Stand in the ways, and behold and ask among the old ways, which is the good way, and walk therein: and ye shall find rest for your souls. 
LONDON, Printed by john Beale. 1632.   

Errata.  
Page 96. line 19 ●ead true converted. pag. 106. l. 18. r. ● loved. p. 109. l. 1. r. is it not. p. 17●. l. 2. r. obedience. p. 18 l. 4. r. mediation. p. 250. l. 15. r. in his travail.  
In the Epistle to the Reader. a 2. l. 4- for laments on, read damnation.   

To the most Reverend Father in God, GEORGE, by God's providence, Archbishop of Canterbury, primate of all England, and Metropolitan, and one of his Majesty's most Honourable P●●●● Council.  
MAy it please your Grace to remember, how almost twenty years now passed, I presumed to present you, with this lock of goat's hair (as then I termed it) offered for the use of the Lords tabernacle; 
Exo. 35.23  glad thereby to testify mine unfeigned joy; for your Lordship's happy advancement unto that eminent place, which now for so many years since, your Grace hath (through God's mercy) with honour held; for the singular good of this our Church and state.  
The motives inviting and emboldening me thereunto were; first, in your Lordship the singular love you had ever showed to the pains of preaching, having been yourself therein forward, and exemplary in the several places, both of University & City, through which you had passed labouring; secondly, more concerning myself, that duty of thankfulness, wherein I stood obliged for the favourable respect which it had pleased you, even from the time of my first coming unto the University to vouchsafe unto me. Besides a third incitement was a respect unto my kindred and country men, over whom your Lordship having been first (for a while) Bishop, I was willing the rather under your acceptable name and gracious patronage, in a more especial manner to recommend unto them this (as I conceived, for the times and age) useful treatise.  
And now being again set forward, to revise, and revive these labours which (chief through mine own backwardness) have been so long buried in the dust of silence; and (not by any addition of materials, or change of method, but by a partition (as hath been desired) of the whole into chapters with contents prefixed) to give some small light thereunto and encouragement thereby unto the Reader.  
I rejoice once more humbly to present and offer the same unto your Grace, with an acknowledgement of a yet further debt of thankfulness, for your well wishing and (I may say truly) furthering of me unto that place and preferment in the Church, which it pleased his late Royal and renowned Majesty at the alone mediation of his dearest consort, my most gracious & much honoured Lady and Mistress, Queen Anne of ever glorious and happy memory, fourteen years full now passed, graciously to confer upon me.  
Which, being in the place where for diverse years from my first leaving the University, I had laboured, not without some hopeful fruit (through God's blessing) and good acceptance, I rest therewith, hearty thanking God, well content, without travail to look higher; desiring (as he who knoweth the heart, can witness) ability rather, 
Mat. 20, 11.  to do more work, than any way envying those, who entering on the wo●ke later have received a more plentiful reward.  
But God I trust will accept the willing mind, 
2. Cor. 8.12  and that measure of strength which himself bestoweth. And if your Grace shall be pleased again in these your elder years, to accept this same which was presented you in the times of fresher strength; your Lordship shall oblige me the more, as to praise God, for (which formerly hath been begged) your prosperous continuance so long in that so high and honourable watchtower, in which himself hath set you; so to redouble my vows and suits unto the same gracious Lord, that yet, (through his bounteous goodness) years many, and happy may be added to your days, that like to that old & honourable jehoiada, 
2 Ch. 24.16  you may still do good in Israel both towards God and towards his house: 
Psa. 92.12  flourishing as the palm-tree planted in God's courts, and bringing forth fruit in old age, still more, and the best, last: until having run your race and held fast the (orthodox) faith once given 
2 Tim. 4.7.  to the Saints, 
jude 3.  and having finished all the work which God hath appointed for you here; you be brought with honour in a full age to the grave, as a shock of corn is gathered in, 
job 5.26.  in his (ripe and due) season. And even so craving pardon for this boldness, I will remain,  
Your Graces in all dutiful observance at command, EDWARD CHETWIND.   

TO THE CHRIstian Readers, and in special to my well-beloved and respected, the inhabitants of the City of Bristol; those of my charge at Barkley in , and my dear Kindred and Countrymen in Stafford-shire.  
THe dangerous security, and irreligious impiety of these last and perilous times, which every unpartial eye discerneth, and every true Christian hart deploreth & abhorreth; as it first occasioned me to make choice of the Scripture opened in this Treatise, for a Text: so hath the farther consideration hereof, at length made me not unwilling, to publish for more general use, what at first was by preaching hereupon more privately delivered, to the end to discover such malignant humours, and withal to awaken and rouse up such careless sleepers from out of their golden dream (not unlike that of the hungry man in the Prophet) of secured safety. 
Isai. 29.8.   
2 In which endeavour, as my witness is in heaven, and my record on high, 
job 16.19.  that mine aim is wholly, to attribute righteousness unto my maker, and withal, 
job 36.3.  as an Interpreter to declare unto man his righteousness, 
job 33.23.  directing from our Saviour's mouth, how to attain to endless happiness: so have I been stirred up, and encouraged, by a twofold powerful motive: viz. the consideration of the necessity, and hope of profit.  
3. For the former: That I may take leave (in silence of my betters) to set down what mine experience (being in comparison but of yesterday) hath observed, 
job 8.9.  touching the humours of the world in this main point of the pursuit of happiness: it seemeth to me, that even the whole christian name, and nation, may justly fall under one of these two heads: viz. either such as willingly feed on ashes, suffering their own seduced hearts to deceive them, 
Isai 44.20.  being not able to deliver their souls, or to say, is there not a  in our right hand? or else such as by the example and multitude of the forenamed, are dangerously disheartened in their safe and sincere course.  
4 For why alas? (to dispose the former band of seduced souls, into two companies:) first, some there are, who entertain not so much as any show of desire or care of entering into life, nay as if they had made a covenant with death and hell, 
Isai. 28.15  or rather with their seduced souls, to believe that Article of Atheism, that there is neither heaven nor hell: how may they be seen running a lose and licentious race, of most abominable profaneness, wallowing in whoredoms, blasphemies, drunkenness, and what not defiling wickedness; refusing to be taught or told of the ways of God, yea in effect, as those in job, 
job 21.14.  bidding the Almighty depart from them, being such who desire not the knowledge of his ways: or if they be threatened with the coming and terrors of the Lord, like those mockers in Peter, ask, 
2 Pet, 3.2.  where is the promise of his coming? and drawing in the same yoke, and with the same cords, with those in Isa. challenge and dare the highest Majesty with, let him make speed: let him hasten his work, 
Isai. 5.19.  that we may see it; etc. or if happily their conscience at any time tell them by secret gripes, that they must expect a judge and judgement: yet how is their resolution made careless and desperate, by their damnable abuse of the doctrine of God's predestination, that all must be as God hath determined: what need they then to take further care, seeing they can neither alter, nor (as they think) farther what God hath fore-ordained.  
5. But besides these monsters, whom more then hellish unbelief, hath made in this particular worse than the very Devils themselves, who believe and tremble: 
jam. 2.19.  alas, how many are there, of a second order, not so desperate, who professing some desire and hope of life, may yet be observed, miserably to err and wander, in the ways of death?  
6. For why? some flatter themselves in wickedness, accounting the gate of heaven to be wide and open, and the passage obvious and easy to enter, when they will, as if, Christ died for all, or as if the bare name of Christ were a gate to let in all, Papists, Anabaptists, Familists, or any sect of Religion, unto life; and whereat by faith only (which they count no such great matter) or at the hardest, by an after repentance, they may come to enter, whenever they list, though it be at the very last.  
7. Others stay without, willing to enter, but loath to adventure. Why? but because they are as Moab settled o● their lees: 
jer. 48.11. Zeph. 1.12.  or as those in Zephany, frozen on thei● dregges: resolved befor● hand, whatsoever the Lord voice be, to go down into Egypt, 
Ier 42.14.  to enjoy, as yet, th● pleasures, profits, and credit o● this present world, and therefore account they him their enemy that shall by telling them truth, 
Ga● 4.6.  forwarn them to flee with speed from the wrath to come: or if they will be persuaded to yield any thing, it is but with Agrippa to become almost Christians: 
Act. 26, 28.  or if you would have them absolute, you must persuade others to be so also, at least to suffer them to be underided in their forwardness. 
Pro. 21. 2●  So doth the desire of the slothful slay them, whiles their hands refuse to work; wishing to be happy, but not regarding to be holy: willing to be saved, but loath to be restrained of their fleshly liberty: content to hear of dying well, but fearing if in their life they refrain from iniquity, to be made a prey: 
Isa 59.15.  or at least a butt for the arrows of reproachful tongs; which difficulties rather than they will undergo, they suffer themselves with the multitude, to fall down the stream, into undoubted lamentation.  
8 And yet a third sort there is in greater danger, whiles they think themselves secure and out of danger; as being conceited that they are entered already within the gate, and walking in the ways of life when as indeed, they are but groping (as the blind Sodomites) in the dark, 
(Gen 19.11.)  not having found the door. Such as like the lukewarm Church of Laodicea, think themselves rich and wanting nothing, 
Rev. 3.17.  when they are but poor. Who, howsoever, for making some profession, and holding some outward correspondency with God and his word, so as withal they may keep peace and friendship with the world: they are so conceited of their own perfection, that they are ready with him in the Gospel, who thought he had done all, to ask what more is wanting to them? 
Mat. 19.20  yet it is lamentably apparent, how they deceive themselves, with a show of godliness, and deny the power thereof, 
2 Tim. 3.5  taking on them the profession, but yet not entertaining the love of the truth that they may be saved. 
2 Th. 2.10.  As a just punishment whereof, how many do we see given over to strong delusions to believe lies? 
1 Kin. 28.21  either to halt as Neuters, between two opinions? or to embrace with earnest eagerness a false Religion? because (which in the Prophet heartened the Idolatrous jews in their abominations) their forefathers have therein trodden before them? 
Ier 44.17.  or because, these wa●es of superstition, seem some of them strict and narrow, and therefore likely to be the ways of life? yea, how many whilom made good show, and seemed to shine bright, as stars in the firmament of heaven, who are by the Dragon's tail smitten to the earth? 
Rev. 12.4.  by their fall making manifest how they were but comets at the best; whiles relapsed and having lost their first love, they are as water once made hot, grown colder for the heating, and become scoffers and deriders, Ismael-like, or as Michol, if not worse, of any that shall in sincerity set themselves rejoicingl to walk in the ways of God.  
9 Finally (for conclusion of th●s complaint, discovering the great necessity, as I conceived it, of dealing in this argument) whiles thus the greater number of those that are styled with the name of Christians, despise, or neglect, 
Luk 7.30 Heb. 2.3.  the counsel of God, and this great salvation, how do they not only sin against their own souls, judging themselves unworthy of everlasting life? 
Act. 13.46  but also (which is more to be lamented) by their opposite multitude, and example, dangerously daunt and dismay the hearts both of God's faithful Ministers in their painful labours, and generally, of true hearted Christians, in their holy conversation. Those, whiles they see so little fruit of the travail of their souls, if not happily open defiance, if they shall once proceed unto particulars, 
Luk ●. 19.  as john Baptist did with Herod; These, while they find so little countenance or acceptance of their endeavours after sincerity, if not rather, a sway of times and manners, to hinder them from cleaving without separation unto the Lord.  
10 A remedy, and as it were counterpoison, against all which dangerous infections, as our Saviour shall seem to give, in that his counsel to his followers, to strive with vehement earnestness, to enter in at the straight gate, and to walk in the narrow way leading to life: so have I apprehended as a second motive, for encouragement to this work, the hope conceived hereby of profit, if the Lord shall vouchsafe to afford his blessing from above, whiles in the opening and applying of our Saviour's answer touching these two main points of truth, that the number to be saved is but small: and the manner difficult: we shall aptly meet with every kind of the forementioned humours.  
11 As first with the first sort of despisers, by way of commination, (and confutation withal, of their cursed blasphemies, and reasonings against the Lord) whiles, to appall (if it may be) their obdurate spirits, they be charged as guilty of murdering their own souls, and threatened as scorners alone to suffer, to be swept away with the bosom of destruction, and cast into the burning lake: God's justice, in rejecting them, standing mean while clear, and their condemnation proved just, as wholly by themselves deserved, who never so much as entertained, the desire of grace, or regarded the counsel of God in his word, that they might be saved.  
12 Farther, with the other sort, that neglect this great salvation, while, either they think it easy to be had hereafter, or are loath for it to leave the world, or think they have already interested themselves therein: our dealing shall be found to be, by instruction, correction, and faithful counsel.  
13 For first, our labour is by way of doctrine, to instruct and confirm them in the truth, here by our blessed Saviour propounded both touching the number of them that shall be saved, that, viz. howsoever they be many in themselves, yet are they in comparison with them that perish, but as S. Aug. or rather the Lord (not I) resolving this point, maketh the similitude) as the wheat corns in comparison with the chaff, a tithing▪ or a gleaning, or a remnant, few of many, a little flock: as also touching the manner of attaining unto salvation, that it is difficult and not so easy. Since howsoever Christ jesus, the gate and way of life, and so all the porches and paths comprised under him, be in themselves fair and spacious; yet ●o seem they not (neither indeed are) to the carnal sluggards, who choose rather to wander in the many by ways of death, then to walk constantly and conscionably in this one only way of life. Straight indeed and narrow: not in regard of itself, but alas, because men are by nature, either blin●●●d cannot find the gate, or stiffnecked and stuffed with worldly pelf, that they brook not to stoop, or strip themselves, that they may get in: or delighting to rove, they endure not to be bounded, no not within the pales of the law of liberty: or finally, they fear if they should be forward, to be encumbered with the briers and bushes lying in the path. In which respects by man's own corruption the gate and way of life is made straight to enter, and narrow to walk in, except with violence and earnest strife.  
14 And hence therefore, is our just correction in the second place inferred to discover their ●olly, who conceiting it a small matter to enter into life, or being loath to leave the world, stay wand'ring without, whiles racking Gods mercy without his leave, they foreslow the time, deferring to set out upon their journey, until the evening of their age, thinking then fittest to begin an endeavour after life, when their hoar hairs call them to think on death. When as alas poor souls, they wots not how suddenly ere they mistrust their state, the pits mouth may be shut upon them, neither consider how their conclusion must necessarily follow, as the premises were framed, and their death answer the tenor of their life; which whiles they neglect to reform, foolishly preferring earth to heaven, and the winning of the world, to the assuring of their precious souls: little comfort may they have, in the frequent company that pass along with them as beasts in herds unto the shambles, toward destruction.  
15 To recall whom, and warn all, to look unto their ways, our counsel may be found to be thirdly, this same of our Saviour in the Text, to all that long after life, to strive with earnestness to enter in at the straight gate: not to walk after the fashions of the world: nor to awarrant themselves to do what they see many do. No, but rather to try themselves, whether they be entered within the gate, and walking in the ways of life: that is, in faith, repentance, obedience, patience, which in Christ lead to life: Wherein whiles many only with a formality of outward profession, miserably deceive themselves, boasting of what they have not received; or misled and drawn aside by the 〈◊〉 of the wicked, fall from that steadfastness which they once professed: our care you shall find to be, both to put in caution, against the false ways seeming straight, and withal to yield direction with advice how to find, and enter the true ways of life; yea further, how to examine and try our estate, for both entrance and continuance, in every of the forementioned, that none be misled or fall away that belong to God So may our dealing be found to be, with the several sorts of such as are seduced.  
16 And accordingly also, with the other sort, of such as are in danger to faint, and be disheartened in this course our dealing will be found, fitting their condition by way of comfort and encouragement.  
17 First, to the faithful Minister, not to faint though he be found fault with, for delivering the truth, neither to be discouraged, if he be not able to win all to embrace the truth but rather to rejoice in God, for the gain of any though some few; yea, or if not any, yet in the saving of his own soul, by approving of his faithfulness unto the Lord; with whom howsoever the success be, his judgement shall be favourable, and his reward assured.  
18 Secondly, to the true believers, who though but few, yet if truly faithful, and of the little flock, need not to fear or be discouraged, since for them a Kingdom is prepared, whereto, whiles by the renewing of their hearts, and remembrance of their former evil ways: by their zeal to draw others with them unto God: and hearty love unto the Saints and servants of God: (sure notes where they be sincere, of a right faith in Christ) they can find themselves to walk: how can they but rejoice with joy unspeakable and glorious, in the riches unconceivable of Gods free love unto them; who hath severed them from the refuse of the world, reserving them as vessels of mercy unto himself. Wherefore to encourage them, howsoever maligned by the world, and by their separation from the world in danger to be made a prey; our labour finally will be found, to discover how these gates and ways, that seem to the carnal man so straight and troublesome, are yet in themselves, and unto them that once are entered into them, pleasant and of delight. The other sort that walk in the broad way, being indeed those that endure the most wretched slavery under hard masters (worse fare than Pharaohs taskmasters) sin and satan: when as they though walking solitarily, are the only blessed and happy brood of travellers, whose leader is Christ jesus, whose guard the holy Angels, whose footsteps are directed by God's blessed Spirit of truth, their glory, though as of the King's daughter inward, yet surpassing, being Christ's beauty put upon them: finally their rejoicing in this life, though by others unconceivable, and their end assured peace.  
19 These things (according to the measure of my poor talon) as I have endeavoured with perspicuous plainness to set before the eyes of my Christian and indifferent Readers; so for farther light of understanding and help of memory, I have thought good to draw them summarily into a brief table, containing the method and disposition of the treatise following; which having been first delivered in diverse sermons; & since connected in one entire discourse without distinction, is now for the Readers refreshing divided into chapters, where in yet there is (as the table referring to the several chapters, showeth) a coherence and continuation of the whole: The curious question being only touched; for discovery of the Atheism and curiosity of worldlings, so as to make way to our Saviour's gracious answer: affording us the two main notes of doctrine (than which I know not any more needful to be urged, or which are more hardly digested by the carnal and irreligious heart; which hath made me the more to labour to confirm, and make them plain.) The former, touching the number of them that shall be saved, that— they are in comparison but few— and the later, touching the manner of attaining to salvation, that— it is to flesh and blood no easy matter— which therefone all had need to look diligently after, that would attain to life, Since this is certain, God cannot endure that man should seek to find out or prescribe unto himself any other way to life, or yet refuse to walk in that, which his wisdom hath prescribed and sanctified in his word of truth, and wherein the faithful in all ages have passed unto glory.  
20 Now the fruit of these my labour●, as Christian charity together with my special calling, bindeth me unfeignedly, to wish to all Christian hearts, who shall take pains to read them; so do particular reasons of important respect persuade me in especial manner to recommend them, with most hearty wish of profit to those, who are before by name mentioned; viz. my beloved hearers of the City of Bristol, together with those who are now of my more special charge in the Lord, not without an affectionate remembrance of, and respect unto those, that are my kindred and countrymen according to the flesh.  
21 As for the first of those, who were ear witnesses of the delivery of this truth; my desire is (God having been pleased, since that time, to call me (howsoever not altogether from them, yet) from the ordinary exercise of my ministry among them) to leave this tract as a standing remembrance unto them, 
Act. 20.31. 2 Pet. 1.15.  both of what they have been taught in this most necessary point, & also of my most unfeigned love to their souls; hearty wishing and seriously warning them so to look to themselves, 
2 joh. 8.  that those good affections to the narrow way; which myself have much rejoiced heretofore to observe in them, may not now decay or die within them, God having still continued, and yet continuing amongst them, so powerful a ministry for the preserving, and (if themselves be not in fault) improving of those his graces in them.  
22 Secondly for those whom God hath pleased (in mercy I trust both unto them and myself) to make my great and special charge, as I cannot but rejoice with that good man Barnabas, 
Act. 11.23.  to see the grace of God, by others labours before hopefully begun in some of them; so would I exhort all of them, that with purpose of heart they would join themselves, and even cleave inseparably unto the Lord, willing, by inserting here this mention and remembrance of them, to testify mine affection, and how as God can bear me record, 
Phil. 1.8.  I unfeignedly long after them, 
2 Cor. 11.2 3 joh. 4.  and am even jealous over them, rejoicing in nothing more, then to see any of them walking in the truth: neither desiring any thing more, then to be able in the last day to yield up for them mine accounts with joy, 
Heb. 13.17.  yea to have them as my joy and crown of rejoicing in the presence of our Lord jesus Christ at his coming, 
1 Thes. 2.19.  which how may I hope sooner than by aiming to set before them in the whole course of my ministry what in this treatise is opened and pointed out unto them, even the straight gate and narrow way of life: wherein whiles they shall endeavour carefully to walk, they shall with one labour, become their Minister's glory, and themselves also attain to glory, which God grant.  
23 Finally, for the third sort, of my dear kindred and countrymen, since it hath pleased the Lord (who appointeth to every one of his servants, both his portion and his place of service) to call and send me, as he did jonah unto Niniveh, 
jona 3.2, 3 Act. 16.10. Luc. 4.16.  or as Paul into Macedonia, that I cannot as our Saviour's manner was stand up in the Synagogue of Nazareth; to instruct them of mine own Tribe and Family, 
Ver: 23.  in the ways of God, nor be as an home-born Physician, to apply God's balm for healing of the sores of the daughter of mine own people: yet God forbidden that natural affection towards mine own bowels, and native soil, should be so fare extinguished as that I should not (with the Prophet and holy people in the Psalm) importune the Lord, to arise and have mercy thereon; 
Psal. 102.13.  and in the mean time delight in the stones, and have pity on the dust thereof. 
Verse 14.  For whose peace, and special prosperity, as, for my brethren and kindred sake I am bound to pray; 
Psal 122.8.  mine hearts desire being for them, as Saint Paul's was for his nation of the Hebrews, 
Rom. 10.1.  that they may have the means & grace of life: so do I desire in this absence, to send and recommend this as a present pledge and pawn of my respectful love and due remembrance of them. Who being of a disposition ingenious, and not averse from the best things, want nothing so much as remembrancers, 
Isa. 62.6.  to make them see and shun all relics of superstition, and with God's blessing, to make them ready as a people prepared for the Lord. 
Luc 1.17.  For whom though I cannot say in that height of the Apostles superabundant zeal, that I would be separated from Christ, 
Rom. 9.3:  or with Moses, 
Exo 3●. 32  be blotted out of the book of life, yet shall I desire with the same Apostle for his beloved Ephesians continually to bow my knees unto the Father of our Lord jesus Christ, 
Eph 3.14, 15. etc.  (of whom is named the whole family in heaven and in earth) that he may grant them according to the riches of his glory, to be strengthened by his spirit in the inner man, that Christ may dwell in their hearts by faith.  
24 And even so recommending these my labours to God's blessing, who alone is all in all, giving the increase, and them, and all those, whose Christian hearts shall in sincerity of truth desire the knowledge of the Lord, 
1 Cor. 3.7.  to life eternal, unto God & the word of his grace, who is able to build farther, 
Eph. 3.20.  and to give them an inheritance among all them that are sanctified: as being able to do exceeding abundantly, above all that we ask or think according to the power that worketh in us. I take leave.  
From Bristol, january 20. Yours in the Lord jesus, EDWARD CHETWIND.   

The Contents.  

THE Text resolved; and the first general part, viz the question considered. Pag. 1.  
A discovery of Atheistical scoffers, and envious questionists. pag. 10.  
The second main part, our Saviour's answer, and first what is therein employed, that but few are to be saved. 22  
A doubt proposed, cleared by Saint Augustine touching the many, and yet few that shall be saved. 27  
This truth confirmed by testimony of the Prophets, God's proceed, and our Saviour's parable. 33  
Contrary errors refuted, with objections answered. 47  
That men ought to endeavour to be of the lesser number, and not to follow multitudes. 63  
Comfort of God's faithful Ministers in regard of their unsuccessful labours. 73  
What thankful rejoicing they ought to have in God, that are freely chosen to be of that lesser number. 85  
Four especial notes for the trial of our right to that estate. 95  
No disheartening to such for the world's maligning, or their old friends forsaking. 107  
The second point in our Saviour's answer, chief intended and fully expressed that— it is no easy matter to attain salvation. 114  
The ground of that difficulty with the removing of a doubt, how Christ being the gate & the way, can be said to be straight. 121  
Four paths comprehended under Christ, viz. that of faith, repentance, obedience, and patience: not straight in themselves, but so to flesh and blood. 130  
Two reasons of that straitness, viz. first because the way is but one: and secondly, because it is, or seemeth straight to carnal reason; and that in four respects 136  
The two first respects, viz. in regard first of the finding, and secondly of the entering. 141  
The two latter respects, viz. in regard of the proceeding on, and of the persevering in, 153  
How needful it is for a Christian to try, whether ever he entered, or continueth in this way? and that in the four particular paths. 164  
Trial of Faith by four rules, viz. two for entrance, and two for continuance. 173  
Trial of repentance by four rules, viz. two for entrance, and two for continuance. 185  
Trial of obedience by four rules, viz two for entrance, and two for continuance. 195  
Trial of patience by four rules, viz. two for entrance, and two for continuance. 205  
The woeful condition of all in the broad way despising reproof, under a vain hope of mercy. 214  
A council to enter; with the reason why so many do not: viz. either because they seek not, or because they strive not. 229  
A caution, against the seeming straight gate of Superstition, enforcing a double care, and diligent circumspection. 243  
A consolatary conclusion, making good the happiness of those that travel in the narrow path, with removeall of exceptions. 257    

THE STRAIGHT GATE, AND Narrow way to Life.  LUK. 13.23, 24. Then said one unto him, Lord, are there few that shall be saved? And he said unto them, Strive to enter in at the straight gate: for many, I say unto you, will seek to enter in, and shall not be able. 

CHAP. I. The Text resolved, and the first general part, viz. the Question considered.  
IN these words is set down, the sum of a Conference, which passed betwixt another man whose name we find not mentioned, and our blessed Saviour, concerning the great matter, most worthy for us all to hearken after, of man's salvation. Wherein the parts are plain in number, as the verses, two: th'one making way unto th'other, and the latter inferred by occasion of the former; namely, a Question, and an Answer.  
The Question moved by that other man unto our Saviour, touching the number of them that should be saved: For, Then said one unto him, Lord, are there few that shall be saved? whereunto is adjoined our Saviors Answer, directed not to him only, that moved the Question, but to the rest also then present, for instruction, touching the manner rather of attaining unto Salvation, but which withal employed in it, the resolution of the Question, moved about the number: For, Then said he unto them, Strive to enter in at the straight gate: for, many, I say unto you, will seek to enter in, and shall not be able.  
And first for the Question, (to touch that only by the way, and so as to make plain the way to the Answer following) the coherence of it with the verse precedent, 
Verse 22.  may persuade us to think, that it was occasioned by our Saviour's teaching, as he went journeying towards jerusalem; What? but, as elsewhere it is expressed, The Gospel of the Kingdom; 
Mat. 9 35.  inviting all to repent, and believe in him, the Messiah promised, that so they might be saved. Upon hearing whereof, we may well conceive this fellow to move this Question, touching the number of them that shall be saved: Lord, are there few that shall be saved? but how our Saviour reckoneth hereof, we may gather best by the indirectness of his Answer, in appearance not unto the point, but made rather to the question, which should have been asked; namely, how men might come to be of that blessed number, our Saviour showing thereby, as elsewhere by the like, his dislike, and disapproving of the Question moved. 
joh. 6.26.   
But how fare his dislike was of it, and consequently our censure to pass against it, whether, as a Question only needless and curious, or farther yet, carping; and captious; that is not left expressed, and therefore certainly, cannot be gathered by us, who know not, farther than is here revealed, with what heart, and to what purpose the fellow spoke it.  
Howbeit, as all agree in this, that it was at the best, a curious and impertinent demand, as of one, who being exhorted to set towards heaven, must know, first what store of company went that way, ere he would be drawn to undertake the journey: so farther, that it was worse than so, namely, out of a captious humour, to carp and catch, if possible, at our Saviour's Doctrine; as all circumstances of the Text may well seem to bear it, so may we be persuaded to conceive of it, if but from the frequent use of such like Questions in other places proposed by such carping companions.  
As by the Pharises touching divorce: 
Mat. 19.3.  Is it lawful for a man to put away his wife upon every occasion? by the Herodians, touching the Tribute money: Tell us, what thinkest thou, 
Mat. 22.17  Is it lawful to give Tribute to Caesar, or no? By the Saducees touching the woman that had seven husbands, brought in to impeach the doctrine of the Resurrection: In the Resurrection, whose wife shall she be of the seven? 
Mat. 22.28.   
Of like cavilling nature to which, to conceive & take this Question also, we may be moved the rather, by consideration of the matter touching which it is made, namely, the number that shall be saved: which may easily be conceived, to contain in it a cavil against our Saviour's Doctrine, touching the means of salvation, only by faith in the Messiah promised, and true repentance, by few embraced.  
Whereat whiles the unbelieving jews, who had been taught to rest only in the formal observance of legal ceremonies, marvelled, no doubt, & murmured: we may well imagine this fellow, more forward than the rest, to move this Question, by way of cavil, or objection.  
Whereto, should our Saviour have returned answer, that not a few, but many should be saved; his reply happily would not have been to seek, to tax our Saviors teaching as untrue, that sure than men might be saved, without receiving him, or obeying his Doctrine, since few were his followers, doing what he required: but, on the contrary, should the answer have been, as was expected rather, that indeed there were but few who should enter into life, this haply he imagined, could not but procure much ill will, if not worse, unto our Saviour, as being one, that taught a cruel Doctrine, much derogatory to that high conceit wherewith most flatter themselves, touching the universality, and super-abundant riches of God's mercy; with which they cannot conceive, how it should well stand, to suffer the greater number of mankind to perish.   

CHAP. II. A discovery of Atheistical Scoffers and curious Questionists.  
THe Question formerly examined, being conceived (as by some of judgement it is) to be not only needlessely curious, but also impiously carping, and captious; herein, as in a clear mirror, we may behold discovered the humours that have ever been in all ages amongst the people of the world; and in special how— This great and highest point of truth, touching the matter and means of salvation, is entertained, either with carping impiety, or with dangerous curiosity.  
For so, to show that this caviller, and his question, be not without fellows; as it is most certain, that no elder age of the world hath wanted them, who, in the pride of their rebellious and unbelieving hearts, have been bold to make a mock, and to move cavil against the Sacred truth of God, in his Word revealed, which easily might be instanced, even from the days of Adam, downward until Christ: so, that we may not think such cavillers, by Christ's coming, to be together with the Heathen Oracles, quite put to silence? Saint Peter hath not spared to forewarn us of the coming in the last days of such mockers, who walking after their own lusts, 
2 Pet. 3.9.  shall ask, where is the promise of his coming; and be ready to bring reason against it, as if there were no such matter to be looked for.  
And accordingly, how easy, alas, is it, now adays, to find, and that amongst such as profess themselves worshippers of the true God in Christ, many every where of captious, and contradicting spirits; who not only live the life, but speak also the very language of Atheism, bewraying by their tongues, their spite, and deep dislike against the truth of Christ, revealed in his Word, specially, in this very point of points, touching man's salvation. Who if they be called upon, according the tenor of the Baptist, our Saviour, 
Math. 3.8. Mat. 4.17. Acts. 2.38. Eph 5.15. Rom. 12 2. Psal. 119.9.  and his Apostles Doctrine, to repent, and believe the Gospel, to walk circumspectly, as by a line, abandoning the fashions & courses of this present world, and taking heed unto their ways, according to the Word, that so they may be saved: what shall you hear from them straight, but questionings and reasonings, such as this in our Text, uttering the foolishness of their ignorantly profane hearts?  
For (to give instance in some few of their cursed speakings) Then belike, will they reply, there can none be saved but such as follow Sermons, which commonly are not the most, and some of them as bad, as proud, covetous, and malicious, as any whosoever. Or, what? if none can be saved, but such as will be so pure forsooth, and holy, as your Preachers would have them; then God be merciful unto us, for sure but a few of many should be saved. And then; What then? Why? By this reckoning, you would make God not to be so strong as the Devil. Or, how can that be true, that God would have all men saved? For, though we be sinners, yet, did not Christ die for all? Or, Is not God merciful, yea, his mercy above all his works? Or, may we think, that God made so many to condemn them? Yea, and what? Predestinated them of old unto it ere they were borne? Indeed, saith the Papistical Atheist, Sir, I have heard Preachers preach of Predestination; but me thinks, it is a very dangerous doctrine, able to drive men to despair. Or, What? can they tell who shall be saved, and who shall be damned? Do they know God's secrets? When, I marvel, were they in heaven to speak with God? Or, be not they men as well as others? And good, many of them, no longer than whiles they are in the Pulpit? Well, we be sinners all, God amend us; and then we shall, I doubt not, all at length come to heaven.  
I appeal herein, to the judgement of so many, as are able to discern, and have had experience of any thing; whether these be not the questions and reasonings, touching this main point of salvation and damnation, of many of all sorts, no better herein then very Atheists, who believing neither God, nor his revealed truth, would fain flatter themselves in a vain deluding hope; that, Live how they list, and do what they please; Yet, God is merciful; and whensoever a sinner shall repent, etc. and, Christ died for all, and so for them; and therefore, they doubt nothing but they shall be saved, as soon as the best. Or, say, they be bad, yet they be not the worst in the world, there be as bad as they; and, if the worst therefore befall them, that they do go to hell, yet they shall have fellows, and trust to make as good shift for themselves, as shall some others.  
But, (to leave these wretches, and their humours for a while) may we not note also another sort, not so impious, but of a more indifferent temper; who yet through idle curiosity, are dangerously transported, from embracing the means and way of salvation prescribed, to make question how many, or what others shall be saved? Yes verily; but, who herein show themselves to be, what Saint Peter would not have Christians to be, 
1 Pet. 4.15.  busy bodies, or (as the word originally importeth) as Bishops in another's Diocese. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As yet once, the same Saint Peter may seem to have been, when our Saviour, saying to him, Fellow me; 
joh. 21.19.  He replied straight upon the sight of john, 
Verse 21.  with, Lord, what shall this man do? Right like to whom in humour, may the most part of men be found, more curious in enquiring what they need not, whether, or how many others shall be saved; then faithfully careful, to do what God requireth, that themselves may attain salvation.  
Nay, herein, how many are there, that agree in humour, with that Phrisian Prince; who, when by the French men, under the government of Charles Martell, 
Gual. hom. 140. in Luc. Navel. vol. 2. Generate. 24.  about the year of Christ, 730. the Phrisians were compelled to embrace the Christian faith, coming to be baptised, and having one foot in the water; is recorded to have turned about to the Bishop, desiring, first, to be resolved, whether more, already departed, were in hell, or more in heaven; but receiving answer, that the greater number were in hell, whither all must that would not be baptised, & become Christians, refused thereupon to receive the sacrament, pulling his foot out of the water, and professing that he would follow where the most were gone before.  
This, you will perhaps say, was the desperate humour of an Infidel, that knew not God: Howbeit, would God, he had not left behind him, even amongst Christians, many his fellows, all too kind hearted good fellows in this behalf; who, though in words they will not for shame profess so much, yet prove by their licentious life, and wicked deeds, that they had rather with the multitude, though wand'ring along to hell, then with the lesser, but far wiser company, go straight to heaven, curiously enquiring, as here this companion, touching the number of them that shall be saved, how great or small it is; wishing in heart, & hoping it will be great, that so they might also shuffle in amongst the multitude; but not caring truly to learn, or when they are directed, obediently to follow, and walk in that path, which will, though it be narrow, lead them unto life.   

CHAP. III. The second main part: our Saviour's Answer: And first, what is therein employed— that, but few are to be saved.  
THe bad Humours of the world mentioned, and in part met withal, being hereafter farther to be censured; we may pass from the consideration of the Question & proceed to the Answer, which our blessed Saviour, his Father's wisdom, hath wisely, and to better purpose framed, for direction, and stirring up of so many, as seriously desire to enter into life: Strive to enter in at the straight gate: for many, I say to you, will seek to enter in, and shall not be able.  
Wherein, we have two things to observe in general: First, what is implied, viz. the resolution of the question moved, touching the number of them that shall be saved. Secondly, what is expressed, viz. an Exhortation, or counsel, together with a reason to enforce it, touching the manner of attaining unto salvation.  
And first, for the employed Resolution of the question; we may conceive our Saviour dealing here with this questioning companion, right, as Solomon directeth a wiseman to deal with a fool; whiles he answereth him not, according to his foolishness, that is, not directly to his question as he expected, lest so he might seem to approve it as a question pertinent, and embolden him to further reply: and yet, according to his foollishnesse he answereth him, that is, howsoever indirectly, yet fully to the point, that he might not grow wise, (as such Cockbraines quickly will, if they be let alone, unanswered) in his own conceit. For why? whiles here he giveth warning, both to him, and all the rest, to strive and struggle, 
Pro. 26.4.5 1 Cor 9.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and even sweat & wrestle, as those do that try masteries: (for, from such violence is the word here borrowed) to enter in, viz. into Heaven, by the straight and narrow gate, as the only door to life; telling them, the more to stir them up to care, that, Many will seek to enter, if wishing and willing would serve, who yet for want of earnest violence shall be shut out: how doth he, not only imply an answer to the question moved, that indeed, but a few, in comparison with the multitude, shall be saved; but also to prevent all farther cavilling, yield withal a reason, from the straightness of the gate, whereat therefore so many stick, why it is, that so few come to be saved.  
From which resolution of the point, that which it hath pleased our Saviour to reveal, we may be bold for our instruction to take notice of, touching the counsel of Gods will in this particucular, namely, that:— They are but few, the lesser number of mankind, that shall enter into heaven and be saved.— For, what in this answer Christ implieth, we may see how elsewhere, he more fully openeth, making, as it were, a comment upon this Text, in Math. 7.13.14. Enter in at the straight gate: For, it is the wide gate, and broad way, that leadeth to destruction: and many there be which go in thereat: Because the gate is straight, and the way narrow, that leadeth unto life, and few there be that find it. So plainly and fully speaketh our blessed Saviour for resolution of the point, that we need not, now we once have heard his voice, any farther witnesses.   

CHAP. FOUR A doubt proposed, cleared by St. Augustine, touching the many, and yet few that shall be saved.  
TO the end that none may be dismayed at the former doctrine, 
joh ●. 6●.  as an hard saying, and ask as the Disciples, Who then shall be saved? 
Mar. 10. 2●  Let us again hear the same our Saviour speaking yet, of many, not a few that shall be saved, Mat. 8.11. I tell you, that many shall come from the East & West: (he meaneth those of whom Isaiah before had prophesied, 
Isa 49 12. & 60.8.  even us sinners of the Gentiles) and shall sit down with Abraham, Isaac and jacob, as at a banquet, in the Kingdom of God. And if we would yet farther understand how many: consider, how, Reuel. 7.9. beside the hundred forty & four thousand, sealed out of the tribes of Israel, john saw a great multitude, which no man could number, of all Nations, and Kindred's, and people, & tongues, standing before the Throne, & before the Lamb: clothed with long white robes, and Palms in their hands, as ensigns of victory, ascribing to God the glory of their salvation. And if any shall hereupon call in question, how these contrary sayings may stand together, that so many shall be saved, and yet but few: let us hear Saint Augustine, sweetly me thinks, 
Sermon. ● 32. de verbis Domini. Multi certs, & pauci● & pauci & multi. Multi societate Ang●lorum: sed pauci comparatione multorum perd●toru●.  reconciling the difference, & clearing this doubt. They are many surely, saith he, and yet but few; and few, and yet many, that shall be saved. How can this be conceived? thus briefly: they are many, gathered together, in company of Angels: and yet but few, in comparison with the many wicked, of all sorts, that perish. Will you have his similitude, very fitting to make this to be conceived? as the wheat corns in the threshing floor are scarcely conspicuous for the chaff which covereth them, that one may see the floor, yet not see the corn, except here and there haply a grain, where yet, when once the corn is winnowed, and the chaff removed, there will be found a great heap of corn, to fill full the Graynar: even so is it, saith he, with the elect that shall be saved; here, whiles they lie in this world, as in the barne-floore, mingled with the wicked, they are so covered, that they can scarcely be discerned, except here and there haply one or two, 
Aream video, & grana quaero.  some few of many: and yet, when the winnowing day shall come, that the wicked, as the Psalmist saith, 
Psal. 1.4.  shall as the chaff be scatterred with the wind, yea, 
Mat. 3. 1● Tanta massa de h●● Ecclesiae ●rea, 〈◊〉 impl●a●horreum ●●eli.  as the Baptist threatened, consumed with the fire, the floor being purged; lo then, so great an heap out of the barn floor of the Church, that it shall fill full the Graynar of Heaven.  
And even so is it, as that good Father hath well resolved it. If we consider the Church of God, and number of Gods elect, who have already entered heaven, since the world's first foundation, or shall hereafter, until the last day of the dissolution; we may well say that they are many, yea, very many; thousands, hundred thousands, millions, the election of Israel, 
Rom. 11. 2●.  the glory and fullness of the Gentiles. And yet for all this, the Doctrine of our Saviour at first delivered, and resolution of the question, still remaineth firm as heaven, that a few only shall be saved. How can they be counted few, that are in themselves so many? Surely, (as St Augustin) by comparison. For so, as an hundred pounds, were in a poor man's purse a great sum of money, which yet is but small, and as a matter of nothing to the Prince that hath millions in his coffers: even so, though the elect are in themselves a great company, hardly by man to be numbered, yet are they but a small number, compared unto the innumerable multitudes that perish; surely but an handful, or as our Sa, viour calleth them, a little Flock; or at most, 
Luk 12.32.  all of them both jews and Gentiles, in respect of the other company, but as the Army of Israel, sometimes in compare with that of Aram, like two little flocks of Kids, whiles the Aramites filled the Country. 
1 King. 20.27.    

CHAP. V The truth confirmed by testimony of the Prophets, God's proceed, and our Saviour's parable.  
A Farther proof of the truth already cleared, will easily offer itself, if we give ear to the complaint, and credit to the report of the more ancient Prophets, from whom also we may learn how the Lords proportion hath ever been the least. 
1. Testimony of Prophets. Isa. 6.13.  As a Tenth, or a Tithing, scarce one for nine; so Isaiah. Nay, well if it were always so, but scarce one of an hundred, sometimes hardly two of a thousand; 
jer. 3.14.  as in jeremies' time, one of a City, and two of a Tribe. So again in Isaiah, 
Isai 17.6.  as the shaking of an Olive tree, two or three berries left in the top of the upmost boughs, and four or five in the highest branches. 
Micah 7.1.  So in in Micah, as the summer gatherings, and as the grapes after the vintage, no cluster being left to eat.  
Finally, to make up a full consent of Prophets in this complaint, so also in Amos, as the Shepherd taketh out of the mouth of the Lion, 
Amos 3.12  two legs, or a piece of an ear: so shall the children of Israel be taken, here and there one, violently rescued out of that common and general Apostasy. And howsoever it be true, that we have nothing precisely to determine, touching the proportion; yet may we to this purpose, mark that in Isaiah, as Rom. 9.27. it is applied directly to the point: Though the number of the children of Israel were as the sand of the sea, 
Isai. 10 12.  yet shall but a remnant be saved. And if this be the proportion, among the children of Israel, the visible Church, wherein are only the ordinary means of salvation to be found: alas, what may be thought touching others scattered throughout the world innumerable, which have been in all ages, and still are without the bounds or compass of the Church? that if, as Christ jesus the father of the Prophets, yea the truth and life itself hath witnessed, and that oftener than once, many are called, 
Mat 20.16 & 22.14.  but few chosen, but few of those many, that are called; then may we be bold to avouch for truth, though delivered in the Apocryphal, 
(2 Eldr 8.)  that There be many created, and few that shall be saved. The most high having made (as there it is answered) this world for many, but the world to come for few.  
To illustrate which farther, very fitting is the similitude which there is added: As when thou askest the earth, 
(Verse 2.)  it will say to thee, that it giveth much earthly matter, to make pots, but little dust, that gold cometh of: (Like our Mendip mines; a great deal of lead, but a little silver, and that not without much cost and pains refined, from the base mettle:) So is it, saith he, with the work of this world. Indeed, most true, a great deal of base mettle there is, and ever hath been in the world, for a little that is of price, and yet let not us either marvel, or murmur at it, since we know, how a few little wedges of gold, are more worth than an hundred times their weight in sows of lead: and surely so is one Saint, or Son of God that shall be saved, more worth in God's account and value, than a world of sinners, that in their wickedness justly perish, and are damned, that no marvel if these unions be found single by one and one, and lie not as common peoble stones in every street.  

2. God's proceed.  Farther, that we may not marvel that God should suffer so many in their sins to perish, reserving only but a remnant for himself: let us remember how it hath ever been so of old. As in the old world, one Noah, and seven with him saved in the Ark, and all beside, even the world of the ungodly (as Peter calleth them) drowned in the flood. 
2 Pet. 2.5 Verse 7.  So after in endome, one righteous Lot, with only his two daughters, escaping of so many thousands, from the fire. So in jericho, a well-peopled City, 
Heb. 11.31  only Rahab spared with her family. And what shall I tell you, of that (which was but a type, not holding in all particulars?) how of six hundred thousand men of war, of Israel, 
Numb. 14.30.  coming out of Egypt, two only, to wit, Caleb and joshua, entered Canaan. These may serve to show, that in temporal judgements, it hath been mercy with God, when many perished, only to rescue, and reserve a few, marked by grace, for such deliverance. And right so shall it be in the world to come, a few only saved through the riches of God's mercy, and th'other left most justly to perish.  
I will spare to open the reason of this Doctrine farther, till I come in the more particular handling of the Exhortation, to speak of the straight and narrow gate, whereat so many stick, and for want of striving cannot enter. 
3. Our Saviour's parable.  Only to make up the confirmation of this point, that but few are saved: let me refer your thoughts, somewhat seriously to consider that Parable by our Saviour proposed in the Gospel, 
Mat. 13.3. etc.  touching the four several kinds of ground receiving seed, of which, one only brought forth fruit, fit to be gathered into the barn. Whereto if we add, (that which palpable experience teacheth us) that in the compass of the earth, not the twentieth, no, nor yet the fortieth acre of ground, is arable receiving seed; but here a wood, and there an heath, a bare common, or at best, a pasture or meadow, that being neither ploughed nor sown, can at the most but bring forth grass and hay, food fit for cattle, not for reasonable creatures; hence may our own hearts tell us, what we are to think of the harvest of the Lord, viz. that howsoever the crop once gathered, will be great and goodly, never such an harvest, never such a joy, yet is the Lords crop but small in 
Isai. 9.3.  compare with that which groweth, in the large and spacious surface of the world.  
Wherein, (to come to a survey) it will easily appear, that of the four grand quarters of the earth, scarce one, and that the least of the four, belongeth in several, as glebe, and arable to the Lord. For, first, how hath ever the far greater part, lieu waist, and not at all manured: but there a wilderness of Savages, or Heathen Idolaters, that never scarce heard of God and Christ: and here an heath, of cursed Mahometans, preferring their false Prophet, before Christ: & here & there scattered, a barren waste, like jericho, Ai, or Sechem, razed down, and sowed with salt, 
Iosh. 6. & 8. jud. 9 45.  of unbelieving jews, to this day despising and despighting Chest? Yea, and farther, of those that would be accounted plough-ground of jesus Christ, how much is there that hath darnel and cockle sowed, in stead of wheat and barley, superstitious inventions of man, which cannot bring forth good fruit, in stead of the good seed of grace, the word of truth? as in the fields of Spain, of Italy, and other Popish countries.  
And yet farther, even here, and where else, through the riches of his love and grace, Christ jesus, as the good sour, cometh with his seed, alas, how many that refuse to be either ploughed, or sown? and that while, no marvel, if like the sluggards field, 
Pro. 24.30.  they lie waste, and overgrown with weeds and nettles, of loathsome vices; some with whoredom, and filthy drunkenness; some with swearing, and desperate profaneness: with pride and malice, others: and others with the world, and wicked covetousness. Or if so any be, as pasture, or meadow ground, of a better mould; yet whiles they receive not seed, whiles they hear not God's blessed Word, what fruit can it be hoped they should bring forth, better than grass and hay at the most, of civil conversation, and moral honesty? That lo, these several portions put apart, alas, where is the fortieth acre, (to speak in compass) that may be accounted as tillage to the Lord, so much as ordinary comers to hear God's word, and to have cast on them the seed of Grace?  
And yet, secondly, even of those few that come to hear, how many are there, 
Ma●. 13.  1. whose hard and ignorant hearts give the precious seed no entrance at all, which are no better than the high way ground? 2. 
Verse 19  of those that go farther to entertain the seed, how many spring up at first, that whither straight again in time of trial, being no better than the stony ground? Thirdly, 
Verse 20.  of those that seem so to hear, understand, and practise for a while, that they are thought to grow a pace, and promise much increase, how many that are blasted, as in the bud, & quite choked with the world, ere they grow to ripeness, speeding no better than the thorny ground? That there remaineth in fine, 
Verse 22.  but a fourth (and scarcely that always) of a fortieth part, that as the good ground receive and keep the seed, and with patience and perseverance, bring forth fruit, good wheat, ripe and full for the harvest of the Lord. 
Verse 23.   
So hath the point by consideration of this parable also, been abundantly confirmed, that howsoever in themselves they be a great multitude: yet in comparison with those that perish, and are as tares reserved for burning, but— a few, a fare less number that shall be saved, and as good corn be gathered into the barn. So many ways are there to miscarry and go wide, whereas, their is but one gate (as is showed after) and that very straight to enter aright.   

CHAP. VI Contrary errors refuted, and the Objections answered.  
THe Doctrine of our Saviour, thus largely confirmed, affordeth to us all most profitable use. For first, it maketh flatly for correction and confutation, of all Atheistical unbelieving ones (of which sort the world to this day is full;) who, to flatter themselves in their own ungodliness, do seek to set wide open the gate of Heaven, as if all might enter. 
Num. 16.3  Bearing themselves and others, what they may, in hand most madly, contrary unto Christ jesus his resolution, and the truth delivered, that not a few, but all rather, or sure the greater part, at least of those that profess faith in the name of Christ (be they Papists, Familists, Anabaptists, or of what other sect, howsoever living, or whatsoever doing shall be saved in fine, & go to heaven. For countenancing of which conceit, you have partly heard before, what reasonings are brought by such cavilling spirits: from the Mercy, Power, Will, and justice of God, and the infinite rich Merit of the death of Christ. For Is not, say they, God merciful; Yea his mercy over all●▪ Or, Is not God stronger than the Devil? and therefore able to save all? Or, Is it not plainly avouched by S. Peter, that he would have none to perish? And by Saint Paul, that his will is that all men should be saved? Or, what reason or justice were there in God th● he should make so many to co●demne them? Or finally▪ what though all be sinners; yet, did not Christ dye for all, great sinners, as well as less offenders? Or, Is not his blood of price, to wash away the greatest sins, as David's murder, and adultery; and Peter's denying and forswearing, and the like: so that men believe in him; which who so doth not, is a very beast? And sure, then there be more beasts then reasonable creatures, even amongst them, that go for Christians in the world; since, witness the Apostle, All men have not faith. Nay faith, if not feigned but true, 
2 Thes. 3.2.  such as can save, it is, as God doth know, a special garden flower, that groweth not wild or common, (as after shall be showed) in every field.  
But (to give answer briefly to such cavilling demands:) First, for the last, drawn from the infinite worth of the Merit of Christ's death. 
1 Christ's merit.  Our answer may be easy by that common School distinction; that for the sufficiency of Christ's death, we grant, it may be said truly, that Christ died for all, that is, that his death was of sufficient worth and value in itself, had God thereto appointed it, to have saved all; and is, to save his Elect, from all, even their greatest sins: but in the efficacy of it unto life, so only saith th'apostle, Heb. 5.9 He was made an Author of eternal salvation to all that do obey him; which all do not, nor yet believe in him aright; whatsoever folks prate of Faith, that know not what it is. For, as the Prophet long agone complained, Who hath believed our report? 
Isa. 53.1.  And our Saviour forewarned for the time to come, when the Son of man shall come, 
Luke 18.8  shall he find faith in the earth? no more is there now; but a little true faith to be found in the world; nor do all, nor the tenth of them believe in Christ; who boast of faith in in, and hope of salvation by him. And even so, in the Second place, 
2● God's mercy.  for the question moved touching the Mercy of God: the answer is proportionable to the former, that God's mercy indeed is great & above all his works; 
Psa. 145.9  howbeit though God be infinite in mercy, as Christ is in merit, to save all that shall be saved, only through the riches of his grace: yet shall none have mercy unto life, but only those, who, being ordained vessels of mercy, are fitted by repentance to receive mercy; as all are not. For so out of Moses, you know how th'apostle argueth, Rom. 9.15. 
Exo. 33.19  I will have mercy on whom I will have mercy. And verse 23. That he might declare the riches of his glory, upon the vessels of mercy, which he hath prepared unto glory. Otherwise as God is merciful, to whom mercy belongeth, so is he a just God no less, towards them, 
Deut. 7.9.10  to whom justice appertaineth: neither must we so dream of his mercy, as to forget his justice; since his song is with David, 
Psal 101.1.  Mercy and judgement, not one, but both rightly disposed.  
Thirdly, for that mentioned touching the Power of God, 
3 God's power.  that he is stronger than the Devil: our answer is, that we must not reason from God's power to cross his will, neither will it follow, that because he is able to save all, therefore all, or the greater number shall be saved; since he hath plainly revealed his will unto the contrary. For Fourthly, 
4 Gods will.  for those places alleged to prove his Will of saving all: it is certain they are misapplied, whiles brought to contradict the truth before confirmed; against which in the true sense, coming from the same Spirit of truth, they cannot make. Neither indeed doth S. Peter speak in the place alleged, 
2 Pet 3.9.  of ought save of the proceeding of his revealed will, which offereth with patience salvation unto all, that will be willing, on the condition of repentance required, to receive it. For so are his words, and would have none to perish, but all to come unto repentance, that so they might be saved. As all shall indeed, that will accept the condition and repent. And for that in Saint Paul, 
1. Tim. 2.4  though we take it to be spoken, (as the schools also distinguish) touching his absolute will: yet do the circumstances of the Text show plainly, 
De her eribus singulorum, non de singu●is generum: inullum genus hominum excipit a salute, quia olim tantum judaeis, sed modo omnibus pa●et. Et hoc magis facit ad intentionem Apostoli. Tho. Aquin 1 Tim. 2  how it is to be understood: viz. of all sorts and degrees of mankind, not of the Particulars of every sort. For so is God's will, to have all saved: that is, some of all ages, young and old: of both sexes, men and women: of all conditions, rich and poor: of all nations, jews and Gentiles: finally of all callings, from the King that sitteth upon the throne, (for whom, though then heathen, The Apostle there requireth the Christians to pray, bringing this as a reason to persuade thereto) to the maid that grindeth at the mill: but we cannot say that it is simply his will, to have every man and woman saved; for then what could hinder, but all should be saved? whereas we may mark, even in the very place alleged, how this general is bounded with a condition not to be found in all, of coming to the acknowledging of the truth.  
Fiftly and finally, 
5. God's justice.  for that complaint made against the justice of God, that they cannot see how it can stand with reason or equity, that God should make so many to condemn them: hereto I answer: First, that God out of his own inclination, doth neither cause nor desire the sin or the condemnation of his Creature. For he made man righteous▪ but they have sought many inventions, 
Eccl. 7.31.  as Solomon speaketh; and as God hath not made death, neither hath be pleasure in the destruction of the living, 
Wil 1.13. Ezek. 18.32. & 33.11  for he created all things, that they might have their being. But man by the first fall, and his sin against God, made himself and his posterity liable to condemnation. And if God should now appoint man to that judgement, which he hath deserved, if any should farther presume to reply, we might stop such presumptuous mouths, with that of the Apostle, Rom. 9.20. O man, who art thou which pleadest against God? for, shall the thing form, 
Isa 45.9.  say to him that form it, why hast thou made me thus? or, hath not the Potter power of the clay? etc. And secondly, this farther I say with Solomon, 
Pro. 16  that The Lord hath made all things for his own sake, that is, for the praise of his own glory: even the wicked for the day of evil; 
Rom. 9.21.  and with the Apostle, What and if God would, to show his wrath, and to make his power known, suffer with long patience, the vessels of wrath, prepared to destruction? Howbeit though their making and preparation be from God, yet according to the phrase in Hosea, 
Hos. 13. ●  their destruction is their own, and their damnation most justly merited by themselves; as will appear most clear, before ●l the world, in the last day if not sooner, when not only the heavens shall declare their wickedness, and the earth and all the creatures, 
job 20.27.  shall rise up against them: but also their own guilty conscience, shall be forced in horror to acknowledge without impeachment, the justice of the Lord, in seeking his own glory, by the just condemnation of so many Reprobates, it being the riches of his mercy to save, though a lesser number; when as all in justice have deserved death. And therefore thirdly, for close of all, what, though our blind eye of carnal reason could not for the present discern sufficiently of God's justice, in this behalf? no more are we able to conceive the causes of fare inferior matters, as (for instance) of the ebbing and flowing of the sea, except only by conjecture. And how much less than are we able to understand Gods fearful power, or to comprehend his judgements, which are as a great deep, 
Psal. 36.6.  hard to be sounded to the bottom, with the plummet of our reason, specially in this particular, touching which you know how the Apostle cryeth out by way of admiration: Rom. 11.33. How unsearchable are his judgements, and his ways past finding out! Howbeit, this we may resolve, that howsoever the reasons of them be now hid from us, yet are they known to his eternal wisdom, and therein reserved to be revealed as most just, before all the world, at the glorious appearing of the Lord jesus: who, as the Sun of righteousness, will then lighten all things, 
1. Cor. 4.5  that are now hid in darkness.   

CHAP. VII. That men ought to endeavour to be of the lesser number, and not to follow multitudes.  
THe truth of the Doctrine formerly delivered, and now cleared, and freed from those cavils and objections that might be raised against it, may serve to us in the next place, briefly, for instruction: to settle and confirm us in the faith and persuasion of this secret of God, by Christ himself so plainly revealed, that but a few shall be saved. And let us be withal persuaded of the reason, why our Saviour hath vouchsafed to reveal this secret to us. Surely, not to drive any to despair, or to work in them distrust, as if they might not come to be saved, except the fault be in themselves: but rather to stir all up to prayer and watchfulness, To work out their salvation with fear and trembling; 
Phillip 2.12. Solliciti de medijs, non dubij de fine.  not doubtful of the end, but careful of the means, bringing to that end. Since the fewer that we hear like to partake true happiness, the more earnest should be our endeavour to come to be of that smaller number; not securing ourselves (as the manner of some is) as if heaven should be cast on us, or as if all the world should be saved: no, for the blessing of life eternal, though it be great, yet have we learned, that it is not general, nor shall all, no, nor the greatest part, nor yet, if we will believe The'apostle, 1 Cor. 1.26. the noblest or wealthiest part generally enjoy it.  
Wherefore, howsoever Papists stand much on multitudes, and carnal wretches (not caring what they do) bear themselves out in this, that they do but what they see others, yea, the most, to do before them: yet let this serve to persuade us to a safer course, viz. as Th'apostle wisheth, not to fashion ourselves after the world; 
Rom. 12.2.  neither ever to suffer ourselves to be drawn, to do aught, for company, which is not warrantable. For, what though most in their common use of speech, enure their tongues to take in vain the name of God? and but few that (as the opposition is in Solomon) fear an oath? What? though the greatest number remain in sottish ignorance, 
Eccl. 9.2.  having the preaching of the Word in no esteem, because they never felt the power thereof? And but a few in comparison, that either love or care much to listen after saving knowledge, in attending unto the means by God thereto appointed? What though most do reckon of the Sabbath, only as a day of rest for carnal delight? And but a few of many, that, as God in the Prophet counselleth, 
Isa. 58.13.  do consecrate it, as glorious unto the Lord? that many neglect God's worship, and speak evil of the truth? And but few that have a right respect, and love thereto? In brief, what though all seek their own? Being from the least unto the greatest given unto covetousness? 
Phil. 2.21.  that many, assemble themselves by troops, 
jer. 5.7.  in Harlot's houses? or otherwise join together, as those good-fellows, Prov. 1. to do wickedly? Oh yet, (as there ver. 10. the wise man counselleth) My son, if sinners entice thee, consent thou not: so let not us be swayed, if we love our souls, by such good fellowship. No, for let us remember this rather which we have learned, that the greater number are travellers in the broad road way to hell; and therefore howsoever company be good in travel, (if so it be good company) yet safer for us to hearken to that counsel, or command rather of God himself, Exod. 23.2. Thou shalt not follow a multitude: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Potentiorun. Trem.  no not of great ones (as the original word will bear, and is by some rendered) to do evil.  
Rather let it be for bruit beasts, without farther consideration, to follow the herd, as soon to the shambles as to the pasture: but for us to whom God hath given reason to consider, yea, taught faith and Religion to believe; and who would be accounted in the number of the righteous, let us remember that sweet counsel of Saint Augustin, 
In Psal. 39 Haec paucos, illac multos. Si iustus esse velis, noli numerare, sed appende via lata mortifera est.  when we see many going one way, and few another: Yet, not to take things by tale, or number, but try them by weight, And since the broad way is so dangerous, 
Turbae strepunt, turbae festi●ant etc. no●i imitari, noli averti.  or rather deadly; wherein (saith he) the multitudes in troops run after vanities, and lying follies: but do not thou run after them: (Where by the way, I wish it may be noted, how he instanceth in Theatre plays, and other idle and ungodly spectacles, than which scarcely any thing can be found more pleasing to the corrupt minds of the carnal multitudes.) Let us never imagine that we are privileged to do aught, because we see others so to do. For let us remember that in the Psalm: The transgressors shall be destroyed together; 
Psal. 37.38  this is all that is gotten by having company in sinning, so also to be accompanied in perishing. And therefore how fare safer for us, to leave reckoning what others do, wisely betaking ourselves to whatsoever God prescribeth us to do? And if at any time, we begin to muse, as Peter, 
joh. 21.21.  touching john, what? or how such or such will do? Let us think straight how the check of our Saviour, unto Peter, is no less for us; 
verse 22.  For, What is that to us? when we are directly enjoined to follow Christ. And hereupon, what must be our resolution? but that of joshua, that whatsoever others make choice to do, 
Iosh. 24.15  yet we and ours will serve the Lord, so as he requireth, of them that will be saved. Which since the fewer sort do in good earnest, even of those that say they are christian's (amongst whom, many like those jews in Smyrna, only say so, and are not: having at most, 
Reu. 2.9.  as Sardis, a name to live when they be dead) therefore let our care be, 
Reu. 3.1.  to live as the fewer do, that with the fewer we may enter into heaven. And this is our next use of the doctrine before delivered, for admonition.   

CHAP. VIII. Comfort to God's faithful Ministers, in regard of their unsuccessful labours.  
THe last and largest application yet remaineth, to show, namely, how this doctrine, touching the small number to be saved; (which may at first sight haply seem full of fear, and is indeed, I grant, a point of terror to wicked worldlings, who therefore of all other points can hardliest brook it) affordeth abundant comfort, and even the riches of consolation: first, to God's faithful Ministers: and secondly, to all true believers.  
For, first, for us who are set apart for this special service, this great work of winning souls; if happily at any time we find discouragement, labouring all in vain, and as for nothing without success; 
Isai. 49.4.  that after much pains taken in sowing of the fairest seed, there appeareth so little green above ground, giving hope of harvest; iniquity and infidelity still overflowing for all our preaching, and but a few who yield sincere obedience, being won by the working power of the word, to the truth of faith: yet for all this so we be found faithful, 
1. cor. 4.2  in our service we need not faint; but consider how it hath so ever fared, and no better, with those that were the most faithful preachers of righteousness in all ages. As with Noah, in whom S. Peter telleth us, how Christ went and preached to the old world, 
1. Pet. 3.19  full six score years; with how little profit? and with Lot, who in Sodom vexed his righteous soul, 
2. Pet. 2.8.  to win the rest to goodness, without success. As with Isaiah, 
Isai. 49.4. & 53.1.  whose complaints in this behalf are upon record. Yea, with our Saviour, who by all his painful travel, got but, as himself doth term them, a little flock; 
Luc. 12.32  and they not Scribes and Pharises, not Herod▪ Pilate, or such great ones, but of the meaner sort; for, do any of the Rulers believe in him? 
joh. 7 48. joh. 19.38, 39  surely (except one Nicodemus, or one rich joseph; who yet are sore afraid a great while to confess him) hardly any. A reason of which hard success for comfort to us, if happily we find the like or worse, in this last and worst age of the world, is yielded in the doctrine before delivered; because namely, there are but a few of many, the lesser number, that shall be saved; that we need not to let fall our courage, if we see not wished for success always in the most or many.  
No, but rather how may this consideration serve to cheer up our spirits, and make us to account it, as well we may, a special gift, out of the undeserved riches of God's grace: shall God vouchsafe to deal so graciously with us (who are at best, but servants receiving nothing but what is given us, 
joh 3.27. ) as to make his word put in our mouths, to become powerful by his Spirit, for any of his children's good; that any though but some few of many, some one of twenty, or two of an hundred, or ten of a thousand, sincerely embrace our Ministry, and come to believe our report, being brought to yield obedience unto Christ, as heirs of life. For surely, if so God please to honour us, howsoever his alone and only must be the glory, who is alone the father of the spirits, 
Heb. 12.9.  able only to give grace by whatsoever instrument: yet may this comfort and encourage us, to go forward without fainting, in this so weighty business; like the painful Husbandman in the Morning, 
Eccl. 11.6.  as Solomon counselleth in another case, sowing the seed; and at Evening not letting our hand to rest; as not knowing which shall prosper by God's blessing, which only can give the increase. Being instant, as Saint Paul so straight chargeth Timothy, 
1. Cor. 3.7 2. Tim. 4.2  in season and out of season; as himself professeth, Acts 20. how he had laboured in Asia, publicly, 
Vers. 20.  and more privately, with all of all sorts, to win them unto Christ.  
And then, as it is recorded, Act, 17, to have befallen the same Apostle at Athens, when he preached to them of the Resurrection; 
Ve●se 32.  that some mocked and others marvailed, howbeit, as ver. 34. certain clavae unto him and believed: amongst whom was also Denys the judge of Areopagus (or Mars-street) and a woman named Damaris and others with them▪ so may we hope to find, that howsoever at our preaching, some shall mock, and others marvel, or at the most applaud, and say Well done, etc. and there an end: yet some by God's mercy will cling and cleave, believing and being wone to Christ; a Damaris perhaps at one Sermon, and judge Denys at another; that howsoever not all, nor yet the mayor part be gathered, yet sooner or later the elect shall; so many, at one time or another, (as it was said of the Gentiles at Antiochia, Act. 1●. 48.) as are ordained to eternal life. Yea, for howsoever, as those who flocked to see wonders, Act. 2. they be ready in the beginning of the sermon, to scoff & mock, 
Ver. 13.  or, at least, in their heart to contemn the Preacher: but yet what know we, but they may be caught upon the hook, if God shall bring them once to nibble at the bait: as even those were many, so pricked at the very heart, by Peter's powerful preaching, that their cry was as you know there, ver. 37. Men & brethren what shall we do? their meaning was, what the trembling Gaoler. Act. 16. 
Ver. 30.  more fully spoke, being awaked by a wonder, to ask a far wiser question than the fellow in our Text) what they should do that they might be saved? to whom, being so humbled once, when Peter had given counsel to amend their lives, 
Act. 1.38  & with all, applied, the comfort of the promise, to revive their souls, telling them that the promise of life was made to them: you know what is added, verse 41. How namely, about three thousand souls, in that one day were added to the Church.  
By means like to which, as it is said after in the conclusion of that Chapter, that God did them; so still will he add to the Church from day to day such as shall be saved; 
verse 47.  Saint Peter's net cast out, being able to catch at once a multitude, when Christ jesus shall come, 
(Luc. 5. ●)  (as once we read he did) to help the fishing, within the cords of which net, howsoever we may not hope to compass all that swimmeth in the sea, and happily of those which we draw to land, some prove but sorry ones, not worthy keeping, (as in that Parable of the draw-net is observed) yet let this be our comfort that we catch some good to put as into vessels for service of the Lord: and for the rest, 
Mar. 13.48  let us remember that, wherewith Isaiah in like labour comforted himself; namely, that our judgement is with the Lord, 
Isa 49.4.  and our work is with our Gods & though Israel be not gathered, 
verse 5.  yet shall we be glorious in the Lords eyes, and our God shall be our strength. For why? 2. Cor. 2.15. We are unto God the sweet savour of Christ, in whom? in them that are saved? indeed in them chief; yet not only in them, but, in them also that perish. Will ye have told how the Apostle openeth it? To the one we are the savour of death unto death, viz. to seal up their condemnation; while we preach Christ a judge, 
2 Thes. 2.8.  coming in flaming fire to render vengeance, to all that shall contemn to know or follow him: but to the other; we are the savour of life unto life, to assure their souls of eternal life; whiles we preach Christ a most merciful Saviour, to all that shall believe; When as he shall come to be glorified in his Saints, 
2 Thes. 1.10.  and to be made marvelous, for mercy (though not simply in all, not the most, yet) in all that believe in him; because our testimony hath been believed by them. So may this serve to comfort Gods faithful Ministers.   

CHAP. IX. What thankful rejoicing they ought to have in God, that are freely chosen to be of the lesser number.  
IN the second place, 
Ro. 1.6.26.  to all true believers, called and converted to the obedience of faith; may this point touching the few that shall shall be saved, yield comfort in abundance, and great encouragement. First, Comfort, in the free and gracious rich mercy of the Lord, who hath vouchsafed merely thorough his eye of love cast on them, to separate them from the many of the world, and to mark them for his own: making them through faith to become what Zacheus was, when upon his sound repentance, 
Luke 19.9. Gal. 3.3.  salvation came into his house, even Children, and so blessed with faithful Abraham. To every one of whom how can this consideration possibly but add an increase of joy; that whereas it hath pleased God in the unsearchable depth of his eternal wisdom, to choose out and reserve unto himself, only a few, a remnant, for the glory of his grace: it hath also pleased him, in the free and unconceivable riches of that his grace, to vouchsafe to make them some of that small remnant which shall be saved.  
Assurance whereof whosoever thou be that canst find unto thy soul, let me beseech thee to consider seriously, only to increase thy joy and thankfulness; whether God might not have left thee justly, as he hath many round about thee, to walk (as once thou didst assuredly, though perhaps thou than didst not take notice of it, which was indeed thy greatest misery) in the broad way, wherein so many walk unwisely, towards destruction. Or, tell me if thou canst, what did God see in thee, more than in any other, that might move him to cast his love, on thee, more than on many an other? perhaps, richer, or it may be more noble; or more learned, or more mighty, witty, strong, or better favoured: for, do but remember the times of old, and call to mind, the days and months, and years, which are already passed; and tell me in good earnest, or rather tell to God with rejoicing thankfulness; wast thou not as ignorant, as the most ignorant, till he instructed thee? as blind as the blindest, till he enlightened thee? as dissolute, perhaps, and disorderly, as the most of thy state and standing, till God himself took in hand to order and reclaim thee? say man, wast thou not once a Saul, till God strooke thee down, to make thee turn to him that smote thee, and so to become a Paul? waste thou not, perhaps, a lover of pleasures, or of profit, or of praises, more than of God? or wast thou not once perhaps a contemner of the holy Word and worship of God, a blasphemer, and tearer in pieces with thy tongue, set on fire by hell, of the sacred and holy name of God? or a profaner, (contrary to God's moral precept still in power,) of the holy Sabbath of God? (of which, how truly spoke he, that spoke worthily, in a great assembly, and since hath written it: 
D. Denison at the Act in Oxford. on Neh. 13.22.  that Where the Sabbath is not sanctified, there is neither sound Religion, nor a Christian conversation to be-expected.) Or for the second Table; wast thou not, perhaps, rebellious in times past, & disobedient, if not an heart-breaking to thy tender parents? or it may be a scorner and derider of God's Ministers; or hast thou not been (to hasten in the rest) of a malicious, revengeful, stout, and perhaps stabbing stomach? or not, it may be, of a filthy, and unclean, a drunken & defiled conversation? or hath not thy heart and hand dealt unjustly, and even theevishly with others? or perhaps, which was a greater fault, with thy parent? or thy Master? or thy dead friend, that left thee his Executor? or any else who trusted thee? if not (by thy riotous and wasteful spending also) haply with thyself? or what finally, canst thou not remember the time, when (alas,) thou madest no conscience at all, for either thine own commodity, ●or others sinful profit, (which seldom prospers) to let thy tongue tell many a lie, if not sometimes confirmed with very oaths; not fearing that dreadful doom of ecxlusion, 
Rev. 22.15 & 21.8.  and casting into the Lake, denounced against all that love, or make lies? In a word, (to leave every one to examine themselves in what manner) dost thou not think that there be many in hell, now damned, and so shall be for ever, that never committed so many fearful sins, of what sort soever as thou hast done?  
And, if thus haply upon inquiry, thou canst find thy former estate to have been, before God by his Word and Spirit pulled thee out of the fire; how there was in thee at all, no manner of sound goodness, no love unto God's Word, nor reverence of his Name, nor conscience of his Sabbaths, nor care to keep any of his righteous laws: Oh then; urge I this to drive thee to despair? no, dear Christian, but to make thee rather to stand astonished, with thankful admiration, at the rich, gracious, and free mercy of thy God; who (as he told Moses,) showing mercy, and having compassion on whom he will, 
Exod. 33.19. Mat. 11.16.  hath of his own good pleasure, without farther reason that can be given, reserved thee for grace, marking thee as with his own sheepe-brand, for one of his little flock; who though small, yet need not to fear, since his pleasure is (as Christ himself hath promised) to give them the Kingdom. 
Luk. 12.32.    

CHAP. X. Four special notes for the trial of our right in that estate.  
IN the soundness of this rejoicing joy, that they may be the more confirmed, if any shall desire to have those notes or marks assigned, whereby they may come to know themselves, to be undoubtedly of that lesser flock: behold, for trial, four only amongst many, as I conceive, most especial ones; which therefore I will make choice of, briefly to commend unto our use.  
The First, whereof is this, to see whether we can find in us new, that is renewed, hearts: not new tongues only to speak, not new faces only to look, nor new hands only to work, otherwise then before; (for all these, though good signs of the renewing of the heart, yet may be found, where the heart remaineth old, 
2 Cor. 5.17. 1 Cor 6.11  in very Hypocrites) but new hearts, which are never found but in new converted Crhistians whose sins are washed away, by the blood of Christ, who shall be saved.  
For so in the new covenant, Ezek. 36. on whom God promiseth to pour clean water, that they may be cleansed from sin; I will pour clean water upon you, and ye shall be clean: 
verse 25.  to them doth he promise also a new heart and spirit, that they may be wholly renewed with grace; 
verse 26.  a new heart also will I give you, and a new spirit will I put within you; and what a new heart he meaneth, he openeth farther in the words following, I will take away the stony heart out of your body (i) the stony hardness which was in your heart before, 
Non carnale sed carneum cor.  and I will give you a heart of flesh; he meaneth not a fleshly, but a fleshy, that is, a soft and tender heart; to tremble at God's judgements, and believe his promises, and obey his Commandments, so as before they did not. Indeed so it shall be, when one is truly converted unto God, he shall find in him for spiritual matters, what in regard of managing civil affairs, is said, 1 Sam. 10. that God gave Saul, 
Verse 9  when he was turned from Samuel, even another heart: Surely, another mind, another will, otherwise disposed affections, than before. That what before he liked and loved, those exercises, tha● company, those courses, sinful, wicked, and profane; those now contrarily, he findeth his soul to abhor and loathe: and on the other side, what before he cared not for, he could not abide, he esteemed not of; that now, those exercises, that company, those courses, God's Word and Sabbaths, and Ministers, and people, and their holy practices, be they wherein his soul and spirit, chiefly delighteth. And whosoeever can find thus in him a new or an other heart, it is as God's privy seal set upon his soul, that his soul is one of these few, that shall be saved. Of which seal, when David by his fall and folly, had even defaced the stamp, he prayed so, to have it again renewed upon him, in that Psal. 51.10. Create in me O God, a clean heart, and renew within me a right, or settled spirit. So is this the first, and evermore a sure note of salvation, a new heart.  
But farther, for a second, let us observe whether we keep aright, an old remembrance: I mean, remembrance of what hath passed of old, our former ways and works that were not good; how? but with a kind of shame & detestation of them, 
Rom. 6.21.  and even judging of our own selves for them, as worthy of wrath. For so is this given for a note of a right in Christ to life, to judge ourselves in ourselves deserving death; as in Ezek. 36.31. Then, when (as before) God hath poured clean water on them, and given them new hearts, shall you remember your own wicked ways and your deeds that were not good: and shall judge yourselves worthy to have been destroyed, for your iniquities and abominations. Till when, that men come to see & judge themselves worthy to be destroyed, they can never come to assurance that in Christ jesus, they shall be saved.  
For, first, as in Zach. 12. 
Verse 10.  they must weep over Christ, whom they have pier-ced; ere they may hope to find, what is after promised, 
Zach. 13.1.  the fountain opened, by whose waters they may be cleansed. And therefore prayed holy David, Psal. 51. Have mercy O God on me, after thy loving kindness, etc. for in ver. 3. I know mine iniquities, and my sins, that is, the bitter remembrance thereof, is ever before me. So must we with humbled hearts remember our former sins, if we would have God to forget them; since this remembrance will be a means to break our hearts, and to keep us, as it did S. Paul, still humble, 
1 Cor. 15.10. jam. 4.6.  and so capable of saving grace. This therefore is a second note.  
But thirdly, will we have as it were Gods broad seal set upon us, that others also may see and perceive that we are his servants, who shall be saved? Then see, 
Psal. 101.2 119.59.60.  as what present care we have for reformation of our own lives: so what zeal withal; to turn and draw others unto God, who, as ourselves of old, or perhaps with us, have gone astray. For so in Ezech. 18.30. return, viz. yourselves; but is that enough? No, but (which will follow upon the former) and cause others to turn away from all your transgressions: wherein they joined, perhaps formerly with you, & you with them, each provoking th'other, and so iniquity shall not be your destruction. In which regard, let us think it said to every one of us, what was once to jeremy, jer. 15.19. If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take away the precious from the vile, that is, seek to win the good from the bad, thou shalt be according to my Word; whereupon also, let us mark the counsel following, let them return to thee, that is, seek, if thou canst, by all means to win them unto God, (for this is a property ever of one truly penitent, what David therefore promised in Psa. 51. 
vers. 13.  when once himself was reconciled unto God, and which was by our blessed Saviour enjoined Peter,) but howsoever, if thou canst not, yet this beware of, do not thou return to them, to become as in former times, perchance, a companion in evil. No, but if we cannot amend them, rather let us mourn for them, and this also shall be as that mark of life in Ezek. set upon us, 
Ezek. 9 4.  that when all else shall be destroyed, our souls shall be spared. This therefore is a third mark, Zeal to turn other sinners unto God, as ourselves are turned.  
Fourthly, and finally, we may consider how we stand towards God, by observing what love we bear unto the Saints of God; our love towards such as are the heirs of Heaven, being that which may afford us sure hope of heaven. Witness that of S. john, 1 joh. 3.14. We know that we are translated from death to life, because we love the brethren, that is; Gods children anew begotten of him, as ourselves, to a lively hope. For why? this love to them, who are brethren, it is that, which can only prove true, our love to God our father; by the same Apostles rule, elsewhere delivered, (which holdeth also, 
1 joh. ●. 1.  being inverted) every one that loveth him which begat, loveth him also which is begotten of him. Now if we love God, it is surely, because he loved us first; 
1 joh. 4.10  of whom if once we believed, is as certain, we shall be saved by his grace; since his love is, as in jeremy he speaketh, 
jere 31 ●.  an everlasting love: making him to love, whom as his own he loveth, 
joh. 1●. 1. Psal. 36.3 119.63.  ever unto the end. So is this also a mark of life, with David, to delight in, and love the Saints.   

CHAP. XI. No disheartening to such from the world's maligning, or their old friends forsaking.  
NOw by these forementioned marks (not to reckon any more) shall any find themselves to be in truth of the fold, and flock, though little, of Iesu● Christ; howsoever it cannot be, but that the world should hate them, and the greater multitudes malign and stomach them; Oh yet, since Christ jesus hath foretell hereof, and bidden us not to marvel; 
joh. 15.19  let not this hard usage of the world discourage them, rather let this instruction touching the few that shall be saved, serve, as for comfort; so (which was the last branch of this use) to yield encouragement: that hereat they be not dismayed, if the rabble, which before did seem to fawn upon, and follow them, whiles they followed sin, do now forsake and frown, or, perhaps, grow furious and mad against them.  
What marvel? for it is not enough to make them grow even mad, and besides themselves, to see (as in that tale of the young man, and his old acquaintance which Saint Ambrose mentioneth) an old friend shake hands quite, 
Sed ego non sum ego. Lib. 2. de poenit. cap. 10.  and bid farewell to all their fellowship? Wherein, saith S. Peter, it seemeth to them strange, 
1 Pet. 4.4.  that ye run not with them into the same excess of riot; and therefore speak they evil of you, but who shall be the worse for it, but themselves? For so he addeth; 
Verse 5.  Who shall give an account, to him that is ready to judge quick and dead.  
Wherefore, fare be this from discouraging thine heart, that thine old friends and companions do forsake thee, when thou settest thyself after that which is good. For why? it is, because thou first hast left the world, that thou mayst win one worth ten thousand worlds, even Christ jesus to be thy friend; whom whilst thou followest as thy guide, thou needest not to complain for want of company, though thou shouldest travel solitary, and all alone towards heaven in an untrodden path. Howbeit if it be in good earnest thou wilt follow Christ, thou shalt not walk alone in the way to life: there be others many that have gone in that narrow path, 
Heb. 12.1.  and some, though not the most, yet by fare the best companions; that will foot it with thee. In a word, if thou wilt be a Saint of God, a godly Christian, labouring to lead an holy and blameless life, striving against sin: assuredly all the Saints of God will love and reckon of thee, 
Psal. 118.74. & 15.4.  (as in the Psalm it is noted to be both their practice and their property; rejoicing in their hearts to do thee good; yea they on earth will give thankes to God for thee, 
Gal. 1.23.24.  who shall come to hear of thy change, though they never saw thee.  
Besides which joy on earth, conceive thou mayst from those Parables in S. Luke, 
Luke 15.  what joy also will be in heaven, not only amongst the Angels, to see the lost sheep found again: but with God thy father also, 
ver. 6.  who, howsoever thine elder brother may seem to stomach it, hath both robe, and ring, with a kiss and the fatted calf, to receive and entertain thee his son, who wast dead, but art alive again, 
ver. 24.30.  and being so once revived, shalt live for ever. So, that now what remaineth, to make up this feast of joy, but that thou also rejoice as did Zacheus to receive thy Saviour: 
Luc. 19.6.  yea that already thou hast received him into thine heart, by faith, and true repentance, and vowed obedience, wherein thy purpose is to persevere with patience; he giving thee strength to walk in the narrow way, who hath vouchsafed thee grace to enter in at that straight gate; Whereat for want of striving, whiles so many stick, we may conceive the reason, why so few are to be saved: plainly yielded by our Saviour in this holy Exhortation, farther therefore to be opened: Strive to enter in at the straight gate: for many, I say unto you, will seek to enter in, and shall not be able.   

CHAP. XII. The second main point in our Saviour's answer chief intended, and at the full expressed: that 1. it is no easy matter to attain salvation.  
HItherto of that which is implied in our Saviour's answer, viz. his resolving the question touching the number; now of that which is expressed and mainly intended concerning the manner of attaining salvation, laid down by way of counsel, with a reason annexed, drawn from the danger of such as shall neglect it.  
The meaning whereof will be most evident and plain, if we shall but remember how elsewhere Heaven is set forth (for our conceiving) as a Kingdom: Or, as in Saint john, 
Mat. 25.34 Reve. 21.2.  a glorious City; inro which to enter, is all one as to be saved. For hereupon may we straight conceive, how this reply was by our Saviour in most admirable wisdom fitted, as for correction to him that moved the question touching the number, whether few should be saved: so for instruction withal, unto us all about the manner, now we might come to be of that number. As if in more words he had answered him, (right as to Saint Peter, 
joh 21.22.  in the case also before mentioned, not much unlike to this;) What is that to thee? or indeed to any present, whether few or many shall be saved? whose care should be rather, and would be even of you all, were you truly wise, to seek to find yourselves, among the number that shall be saved. In which weightiest business, that you may not deceive yourselves, as many do very foully, whiles they imagine it a matter of no great labour; but obvious and very easy, to attain salvation: Let my counsel be acceptable unto you, which if you entertain, will assuredly prove most profitable: Strive ye, I say not that you should only wish, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or barely inquire after, and seek; but strive, as those that prove masteries, or who thrust against a door with an earnest violence, to enter in: I mean, where only is salvation to be found, into the holy City, the new jerusalem, Heaven's Kingdom. To gain entrance wherinto, that ye may not marvel, why I should counsel you to use such violence: I add for your direction (which may withal yield the reason of the necessity of that my counsel) that it must be, if at all, at the straight gate. Which because it is but one, and that a straight and narrow one, letting into life, yourselves may conceive good reason of mine advice, for setting the shoulder in good earnest thereunto, and striving with eager earnestness to get through. To stir you up the more whereto, this let me be bold to tell you, and take it you may upon my word; for, I say unto you, who speak not to deceive you; that Many shall seek to enter in, if only that would serve: who yet because they do nor strive, as I do counsel you, shall not be able.  
From which counsel of our Saviour, thus plainly unwrapped, (to reserve the reason, brought to press it only in the application to be urged) the general note of instruction, wherewith we will content ourselves, as by our Saviour mainly aimed at, is this, most worthy by us to be remembered, that namely— It is no easy matter, but difficult, and of great labour, to enter into life eternal. For thereto this our Saviour's counsel tendeth, in love unto our souls, to advise us to strive as Wrestler:, from whose violence (as before was noted) the 
1 Cor 9.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word is borrowed, with an eager earnestness, that we may enter in. The necessity of which contention required, is implied in the direction given, touching the condition of the entrance or gate assigned; because (which is the main reason, for confirmation of the doctrine thence collected, and which in Math. 7.14. is by the same mouth of our blessed Saviour expressed more fully,) the gate is straight for entrance, and the way for the walking, when once we be entered, narrow that leadeth unto life; and therefore but few that find it. And yet fewer that pass through it, because they strive not.   

CHAP. XIII. The ground of that difficulty, with the resolving of a doubt, how Christ being the gate and way, can be said to be straight.  
NOw for farther direction if it be demanded, what this straight gate is, through which alone we may hope by striving to enter heaven: let us consider how in Matthew, (where by our Saviour it is also termed a way: 
Mat 7.4. ) It is noted forth unto us, that we may come to know it, as by the property, that it is a straight gate, a narrow way leading to life: so also by the adjunct of company therein travailing, but few that find it. Which farther we may mark, 
Verse 13.  how it is set forth there, and illustrated by the opposite, in like manner also described, first by the condition; for, It is the wide gate, and broad way leading to destruction: and then by the company, viz. whole multitudes that go in at it. That who so have any eyes to see and discern, between straight and wide, or broad and narrow; between a grea● road way and wide gate where through many pass in troops, and a little narrow wicket, and winding foot path, wherein but few do walk, may easily more than guess, which is the gate and way of life that bringeth to heaven, No doubt, the way to climb up that hill top, which the Psalmist mentioneth and calleth holy, 
Psal. 15.1. Isai. 35.8.  as therefore also must needs be the way unto it, will appear to be like that by which jonathan and his Armour-bearer went up upon their hands and feet between two sharp rocks; 
●●am 14. 1●.  a way that few, in comparison, jonathan and his Armour-bearer, two of an army, are either so wise as to find, or so valorous and industrious, as to venture up.  
Touching whic● 〈◊〉 or gate, a doubt here may be moved: how it can be verified to be straight and narrow; since Christ jesus hath borne witness of himself, that he is the door. joh. 10. & he the way, the truth and life, 
ver. 9  that is, the only way, by truth, leading unto life, 
Verse 6.  joh. 14. who cannot be said to be a straight gate, or a narrow way, now especially, since by his coming and suffering in the flesh▪ the partition wall is brok●● down, 
Eph. 2.24.  and an entrance made through him unto the Father, even for us Gentiles also, 
Verse 18.  who were once fare off That from every quarter of the earth, a path and passage is opened to heaven; yea as john saw in his vision, 
Reu. 21.12  not one but twelve gates, three on every side, 
verse 25.  of the holy City, the new jerusalem; always standing open to receive the glory and honour of the Gentiles brought thereto: even the many mentioned in Matthew, 
Mat. 8.11.  to come from East and West: and (besides so many thousand sealed jews) that innumerable multitude, which Rev. 7. john saw in their robes, 
Verse 9  and with their palms standing before the throne. By all which what may seem to be gathered? but that, whether we respect the condition of the way, or Company; the gate, or goers in: the path, or passengers: the gate and way to life is not straight and narrow, nor yet only one; but rather that heaven hath many gates, and they always wide and open, for all, or sure for many to enter in.  
Howbeit for all this, or whatsoever more can be urged, what here, and in Matthew, our Saviour hath avouched, that still must we cleave unto, as the very truth: that certainly, this gate and way leading to life, is straight and narrow: and which therefore but few do find. For why? as that part of the objection touching the Company, hath already been in the explication of the former doctrine, out of Saint Augustine at full resolved: 
Sir 32. de verbis Domini.  how namely those that enter heaven, though they be many in themselves, are yet in comparison with the fare greater number who perish, to be reckoned and accounted, as the wheat corns in comparison with the chaff, but a few; as it were an handful or a gleaning after harvest, a small remnant, and little flock; that we need not to speak farther in that behalf: so also, for the other part of the doubt, touching the condition of the gate or way, (to resolve that also, for the opening and full clearing of the point) this first as a most comfortable truth we gladly grant, that Christ jesus our blessed Lord and Saviour, is (as himself hath witnessed of himself) the only door and way to life, and indeed that true jacobs' ladder, 
Gen. 28.12  which alone giveth passage from earth to heaven. For, neither is there salvation in any other, there being among men, none other name given under heaven, whereby we must be saved. Act. 4.12. concerning whom, howsoever considering him in himself, and so as in the rich grace of the Gospel, he is offered unto all, we cannot say, that he is either straight or narrow: but fair rather and goodly, broad and spacious: a gate, like that of the Temple, which (for the magnificence and stateliness of it) was termed beautiful: 
Act. 3.2.  and a way, like that which in Num. 20. 
verse 17.  is called the King's high way; through which as by the true and living way, Heb. 10. 
ver. 20.  the whole host and army of the Church shall enter heaven. Yet, as the Apostle telleth the Corinthians, 
2 Cor. 6.12  that they were not kept straight in him, but were straitened in their own bowels towards him: so may we in like sort conceive, how even jesus Christ this gate, and way of life, though he be not by God made straight, yet is made straight to most, by their own corruption; whiles naturally, all love to wander and rove at large in the ways of sin, abhorring whatsoever restraineth (as this way doth) their carnal liberty.   

CHAP. XIV. Four paths comprehended under Christ, viz. that of faith, repentance, obedience, and patience: not straight in themselves, but so to flesh and blood.  
FOr better understanding of this point in hand, and a more evident explication of the path of life, we are to know, that as Christ is called the Way, because he is the substance and scope of Religion, wherein, as in a way, we walk to happiness, according to that, Colos. 2.6. As ye have therefore received Christ jesus the Lord, so walk in him: so under, and within the compass of this way, which is Christ, we must conceive to be comprehended, all those several duties which being necessary unto those who walk in this way, are so distasteful to so many as refuse it, or have not yet made choice thereof. Amongst which, the Scripture pointeth out four as the chief, viz. First Faith in Christ: and secondly, Repentance: thirdly new Obedience: and fourthly, Patience, all which by God prescribed, we may reckon, as gates, for entrance; and paths, for the continuance: whereby we may be said, as by Christ to enter, so in Christ to walk, and that also unto Christ; who is not only the way, but the end also of the way, 
Col 3.4.  even happiness, and our life.  
For so (to show these briefly) first for Faith, that it is a gate and way, in and by Christ the truth, leading to Christ as he is the life: consider what Paul & Silas answered the Gaoler, when he came trembling and fell at their feet, ask of them what he must do to be saved? Act. 16.31. Believe in the Lord jesus, and thou shalt be saved. And for Repentance, that it is no less, witness that counsel which Saint Peter gave, in answer to those jews, who, being pricked in their hearts, asked the like question what they should do? Act. 2.38. Repent, or amend your lives, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and in testimony hereof, be baptised every one of you, in the name of jesus Christ, for the remission of sins. Thirdly, for Obedience, how truly may that be spoken, as of a way (which is falsely expounded by the Papists, as of a cause or merit) Math. 19.17. If thou wilt enter into life, keep the Commandments; since Rev. 22.14. Blessed are they, that do his Commandments, that they may have interest in the tree of life, and may enter in through the gates unto the City. Finally, for Patience, that by it we must necessarily follow Christ in sufferings, if we would also be glorified with him in his kingdom, witness what our Saviour spoke to his Disciples, Mat. 16.24. If any man will come after me, let him forsake himself, and take up his cross, and follow me. And again, that of Th'apostle, 
Heb. 10.36  Ye have need of patience, that after ye have done the will of God, ye may receive the promise.  
Concerning all which porches and paths of this gate and way to life, howsoever we may truly say, as before of Christ himself, under whom they are contained, and who did prescribe them; that they be in themselves both fair and spacious, like Wisdoms ways, all ways of pleasure and paths of prosperity, 
Pro. 3.17.  life to them that enter in at them, and making blessed those who walk in them: yet may we easily conceive, in what respect this gate and way is by our Saviour termed straight & narrow, if we call to mind, how Moses termed the Moon one of the greater lights, 
Gen. 1.16,  in regard of the appearance, which yet is not so in the knowledge of the learned, but only so appeareth to us by reason of the small distance. For right so doth our Saviour speak of this way, not as indeed it is in the experience of the spiritual traveller, but as it seemeth in the apprehension of the carnal sluggard, who dreameth of difficulty, 
Pro. 26.13 22.13.  if not of a Lion, in every of these paths and ways of God.   

CHAP XV. Two reasons of that straightness, viz. 1. because the way is but one: and 2. because it is, or seemeth straight to carnal reason, and that in 4. respects.  
THat we may see for the farther confirmation, of that that hath been spoken, how the difficulty of the way to heaven presenteth itself to carnal apprehension, making so many to forsake these ways of life, and to run headlong like the herd of possessed swine into the deep of destruction; 
Mat. 8.32.  let us consider how our Saviour Christ, first, compriseth them all under one gate and way of truth, leading unto life, opposed unto the many false gates and ways of sin tending to death; ●nd secondly, calleth it, as ●hey account it, who refuse ●o enter into it, straight and narrow.  
For so, for the former of ●hese two general reasons, most true it is, that the passage unto Heaven is but one, one gate to enter in at, and one way to walk on in, being entered; on either side whereof, is the broad way unto death, that step but out of the straight path of Salvation, and on whether hand soever the turning be, it is into the way which hath in it many bypaths of destruction. For, why? as there is but one way only to be borne, but many to die: and one way for Archers only to hit the white, but many ways for them to miss the mark; by shooting under, or over, o● wide on either hand: even so are there many ways, wherein people may go to hell. As some do in the high way of blockish ignorance: and others, through ●he puddle of swinish drunkenness: some, in the ●ire of uncleanness: and owers, upon the ridge of ●ride and haughtiness: or 〈◊〉 the crooked winding ●ack of covetousness: or ●se in the path, perhaps, ●at bendeth as much ●ite the other way, of prodigal luxuriousness. Some, ●hiles like Gallio, they care ●or no Religion: and others, ●hiles they are too hot in ●eale, as Paul once was, 
Act. 18.15. Act. 22.4.  by ●is own confession, after a ●alse Religion. When as, ●o, to bring to heaven only ●e gate and path (which ●herefore so few do pass through) by the truth of faith, and soundness of repentance, and sincere endeavour of holy obedience, together with constant a● cheerful patience; wher● in such as will have pea●● on them, as the Israel of Go● must enter, and being entered, must walk, as the Apostle wisheth them, 
Gal. 6.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as were by a line or rule, without declining.  
But to pass briefly fro● this, to the second reaso● (since the considerati● thereof, will make both th● former reason, and t● whole conclusion yet mo● clear) as this gate & wa● is only one: so shall w● find that it is, or at lea● seemeth to most to be, n● for any fault in it, but one● through the sinful folly of ●esh and blood, both strait ●nd narrow, and that in ●oure respects, viz. first, in ●egard of the finding: and ●econdly, of the entering: and ●hirdly, of the proceeding: ●nd fourthly, of the persevering therein unto the end.   

CHAP. XVI. The two first respects, viz. in regard of the finding, and in regard of the entering.  
TO open these in order; for the first, most true it 〈◊〉, that the gate and way to ●eaven, which is but one, ●ath ever in all ages been ●ery hard to find, because unknown and hidden 〈◊〉 flesh and blood. Howbe● this hath not been because it hath not by God in h● Word of truth been reve●led, but indeed, because flesh and blood is by stir blind, and cannot s● it. For, why? you ha● heard how plainly t● Scripture speaketh of ev●rie of the four paths, a● porches before mentione● As of the first, which Faith: Believe in the L● jesus, 
Act. 16.31:  and thou shalt be sav● And of the second, Repentance, 
Act. 2.38.  thus: Amend your liv● and be baptised, and you sh● receive remission. Third● of Obedience: This do, a● live; 
Mar. 19.17  for, blessed are they th● keep his Commandment 
Rev. 22.14  Fourthly, of the last also: 
Heb. 10.36 Rom. 2.7.  Ye have need of patienee, that ye may enjoy the promise. All which, what are they in effect, but as that voice for direction promised to them of Zion, Isai. 30.21. This is the way, walk ye in it. But which voice, as there, they only come to hear, who are truly humbled; all ●aving their ears and heart's naturally shut up, ●nd hardened, till by God ●hey be opened, and enlarged, and their eyes blin●ed, till God take away the ●aile from off their hearts; ●hat they can neither hear ●hat word, nor see the way 〈◊〉 life, though plainly pointed out, and discovered. ●or so doth the Apostle witness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jud. ver. 19 1 Cor. 15.45.  1 Cor. 2.14. That the natural man who hath in him only a living soul, and not the quickening spirit, doth not perceive the things of the spirit of God; that is, which are in the word by God's spirit plainly revealed: neither can he know them (saith Th'apostle) being no more then natural, because they are spiritually discerned, that is, by the enlightening power o● the holy Ghost. Without which supernatural light, it is not in the power of flesh and blood, as our Saviour told Peter, to reveal unto us so much as the ground of truth touching the grea● gate and way to life, 
Mat. 16.17  tha● jesus is the Christ, the son o● the living God. From whence therefore it cometh, that so many in their blindness go astray; Some not knowing, or not caring to know, what Religion meaneth: and others hanging lose, and halting between two opinions; that some embrace, without farther consideration, that profession which the times and state wherein they live, may seem to favour: 
joh. 4.20.5.  or else rather, will be of no Religion, because they see such variety of opinions: that finally some, only to follow their forefathers, as those Idolaters in jeremy, 
●er 44.17.  (whose successors are our ignorant English Papists at this day, much to be pitied) cleave to a false Religion: or perchance go farther, 
Act. 22.20.  as S. Paul did once in a blinded zeal, to persecute the truth of faith; like those of whom our Saviour foretold in john, 
joh. 16.2.  who killing of Christ's servants, thought they did God service. All which, and alas, how many more, are there even among Christians (not to mention any other) that all in blindness go astray, wand'ring as in the darkness, in the ways of death, not coming so much as once to find and know, that they might thereat enter, the gate of life; to all whom therefore, no marvel if the gate seem straight, because not known, and therefore so hard to find.  
But add hereto, the second difficulty, making it seem straight to such as find it, because being found, it is as hard to enter. Howbeit, neither is this so much in the low building, or straightness of the gate, as in regard of the stature, or rather stately look of flesh and blood, together with that luggage wherewith it is loaden; by which it becometh, shall I say, like 〈◊〉 Camel, not possibly able with his bunch to go thorough a needle's eye; or rather, like to an Elephant, with a Castle on his back, which cannot enter in, though at the gate of a Palace. In which respects, until there be a pulling down, and withal, an unpacking and putting off, of what may stop the passage, and make it to stick in the entry, it is not possible, that flesh and blood should enter, 
1 Cor. 15.50.  and come to inherit (as in another sense Th'apostle speaketh) the Kingdom of God.  
For, first, for the former of these twain, the pulling down of the look, how true shall that of our Saviour be ever found: 
Mat. 18.3.  except ye be converted, and become as little children, that is, humble & lowly in heart, ye shall not enter into the kingdom of God? First, the pride of heart must be abated, and all presumptuous conceits of our own sufficiency pulled down, yea, vile and foolish must men become in their own esteem, that (as Th'apostle speaketh) they may be wise: 
1 Cor. 3.18  humbled ere they can so much as enter this gate of life; 
Luc. 18.12 job 40 34 Psal. 73.22 Micah 7.9.  as the Publican and job, as the Prophet, and the Church in Micah, with sight of their own unrighteousness, and vileness of their former disobedience, and great unworthiness. Which dijecting and humbling of the soul, for as much as it goeth exceedingly against the hair of proud flesh and blood, which hath naturally a stiff neck, and iron sinews; 
Isa. 48.4.  that will neither bend nor bow, 
Act. 8.51:  nor willingly stoop to be beholding for aught to God, until God even beat it down, and break the heart by his powerful grace; what marvel, if this gate seem all too low, as an ordinary door is to a tall man, that will not bow to enter under it.  
And for the other particular secondly, that there must be a putting by, and shaking off also, of whatsoever pelf or baggage, which otherwise with the bulk would stop up this passage: Witness the Apostle, who counselling hereto, doth withal tell us what this loading is, which must be laid aside. For so, Heb. 12. 
Verse 1.  the sin that hangeth so fast on, that must be shaken off: and in Ephes. 4. the old man which is corrupt with the deceivable lusts, 
Verse 22.  that must be cast off; yea, the earthly members, fornication uncleanness, inordinate affection, evil concupiscence, and covetousness, they must be mortified, Colos. 3.5. the covetous man must restore his ill gotten goods, to the rightful owners, 
Luk. 16.8.  as Zacheus did: and the voluptuous man, leave his pleasures, and return home to his father, as the Prodigal: 
Luk. 15.20  and so must the blasphemous swearer, leave his hellish oaths: and the malicious his revengeful thoughts: and both go and be reconciled to God and man, by crying mercy, ere they can have entrance. Which whiles such, and others like, laden and stuffed with sins of all sorts, refuse, they stick as in the door, and cannot enter, not so much for the straightness of the gate, as indeed through the corruption and impenitency of their wicked hearts; 
1 joh. 2.16  who being led with lust either of profit, as are covetous ones: or of pleasure, as voluptuous ones: or of credit and estimation, as all ambitious ones, will not, with the serpent, cast their skins, nor willingly let go from them, their beloved sins, 
job 20.12, 13.  that so they may get within the gate. In those respects therefore we see how the gate seemeth straight to such, and hard to enter.   

CHAP. XVII. The two later respects, viz. in regard of the proceeding on, and of the persevering in.  
AS the gate for the entrance seemeth difficult and straight to flesh and blood, so thirdly, doth the way seem narrow, and not so spacious to be passed thorough, when entrance hath been made. For why? as in giving of the Law in Exodus, we read, 
Exo. 13.12  how God Almighty appointed Moses, to set marks and bounds unto the people round about the mount, 
Exod. 19.12.  which they might not pass: so hath it pleased him to bond and hem in this path to life, with many a pale on either side of both Law and Gospel; over which, who so would walk to life, must not dare to leap, nor give liberty to themselves to think, or speak, or do, as either they see others to do, or as, perhaps, themselves have done in former times; for why? the bounds are set which they must not pass; as (for instance) nor dare to swear, or any way take in vain Gods holy name: 
Exo. 20. ●  nor by travel, or idle sporting, to profane his holy Sabbath: 
Verse 8.  nor to be wrathful and furious, breaking forth upon every light occasion into bitter words: 
Mat. 5.22.  neither to adventure by uncleanness, or drunkenness, to defile themselves like brutish beasts: 
Ephes. 5.3. 1 Cor. 6.9.10. 1 Thes 4.6  nor for matters of the world to deal injuriously in gathering wealth with a large conscience. All which, howsoever they be rife in the examples and practice of worldly men, among whom they also had their conversation in times past: 
Ephes. 2. ●.  yet must they be fare from such as will walk within the lists of this way of life. Which as it is bounded by these, and other the like precepts and prohibitions of the Law: so likewise no less, by the commandments of the Gospel; requiring us (for instance) to go out of ourselves for righteousness, that we may be found in Christ: 
Phil. 3.9. 2 Cor. 5.7.  and to rest on God's mercies, apprehended by faith only, 
Eph. 5.2. joh. 15.12 Mat. 16.24  and not by sense: enjoining us to love our brethren as Christ hath loved us, and finally, to deny ourselves, and with patience, to take up our cross. All which and the like restraints, howsoever they seem irksome, I grant, and grievous to flesh and blood; insomuch that carnal men conceit how they should lose their liberty, and be even put in prison, if they should keep within these bounds, which maketh them to refuse to walk on in this way, if not to wonder at their madness, as they conceive, which yield so to be restrained: yet is this also, from their erroneous conceit & foul mistake rather than from any unpleasing straitness of the way, as the godly know best who once being brought to walk on in this path, find it to be most pleasant, and the very rejoicing of their souls; Christ's yoke to them strengthened by grace, being, as himself termed it; an easy yoke and his commandments, as in S. john, 
Mat. 11 30. 1 joh ● 3.  not burdenous. Nay, whereas carnal worldlings account God's service to be a very burden, 
Mal. 1 13.  as (for instance) to hear God's word twice on the Sabbath, or so much as to be restrained from travelling, 
Amos. 8.5.  or from trifling on that holy day: the godly on the other side know it to be a drudgery indeed, that worldlings endure; as the wanton and voluptuous person to be so enslaved to his sports; and so the covetous, and ambitious to his base esteem, & gain: that the one, will not spare to sit up from his sleep night after night, 
Exod. 32.6.  to follow his idle games, and to satiate his lusts: and the other, that he may compass what he coveteth, 
Neh. 13.15  to drudge and droil, not sticking basely to gain the Sabbath day, from the service of God, and the rest due to his own soul and body: yea, to lie, & swear, and live by usury and deceit, 
Mar. 4.3. Verse 9  to make (if need be) bread of stones, and fall down on his knees without a cushion to the very devil, to gain the world. Then which what can be held a more slavish slavery? and in comparison with which how truly may the way of godliness be called a way of liberty; 
jam. 1.25.  So that for conclusion, howsoever worldlings think Christians to be fools, Christians know assuredly that worldlings be not wise.  
Fourthly, in the last place, as there is difficulty in proceeding in this path by reason of the lists and bounds, so much more in persevering constantly therein, in respect of the briers and bushes, yea the snares and bonds, with which it is overspread & all belaid, viz. with persecutions on every side, from Satan and the world: 
1 Tim. 3.12.  which all must suffer that will live godly, in Christ jesus; as also with corrections and daily chastisements from the Lord, who chasteneth whom he loveth, 
Heb. 12.6.  and scourgeth every son that he receiveth▪ to verify that testimony of Paul and Barnabas. Act. 14.22. that through many tribulations men must enter, if at all, into God's Kingdom. In regard whereof, what marvel if the way seem rough and most unpleasant to flesh and blood; yea sometimes so uncomfortable, not only to carnal people unregenerate, but even, to such as David, the dearest Saints of God: that when (as in Psal. 73.) they look upon the present prosperity which the wicked enjoy, and consider withal how themselves are daily chastened and corrected every morning, 
Verse 14.  they begin to repent them of their bargain and are ready to faint, and even turn aside, almost condemning, as for fools, the generation of God's children, 
Verse 15.  that will go forward in that course, 
Verse 15,  so full of trouble. And yet shall men repair, as the Prophet there, 
Verse 17,  into the Sanctuary of God, and there understand the fearful end of wicked men; who stand amidst all prosperity, but as malefactors on the ladder, in slippery places, 
Verse 18,  and shall withal conceive why God so pleaseth in love, to exercise his children for their good; as namely, either to stop their ways with thorns, 
Hosea 2.6.  that they may not find their evil paths; 
Mal. 3.3.  or else, to purge out their dross: or finally, to try their faith and patience, that they might appear unto their praise: 
1 Pet. 1.7.  and surely, this path of tribulations will not seem so troublesome; whiles faith amidst all afflictions, will make them under hope, to wait for the rich mercies of the Lord, and as Moses, to choose rather, 
Heb. 11.25.  to suffer adversity with the children of God, and to esteem the rebukes of Christ greater treasures, and indeed more delightsome pleasures, than all else which the Egypt of this world can yield. For thus they judge who have, as he, an eye to the recompense of reward; which, who so have not, as carnal people wanting faith cannot have, no marvel, if this way to such seem rough and thorny, the prickings whereof have driven back many an one, who have not had their feet well shed, 
Eph. ●●5.  with the preparation of the Gospel of Peace. So is finally in this respect also, the way to heaven straight and narrow, and hard to be gone through with perseverance unto the end.   

CHAP. XVIII. How needful it is for a Christian to try whether ever he entered or continueth in this way: and that in the four particular paths.  
BY all that hath been hitherto delivered, the doctrine being fully explained, and abundantly confirmed: that namely, It is no easy matter, but of difficult and of great labour, to enter into life eternal.— And why? but because the gate and way, leading to Christ the life, is but one: and that to flesh and blood, for both finding, and entering, and proceeding, and persevering in, straight and narrow: if yet you expect the application for farther profit, it will, being marked, easily apply itself, by a fourfold use, viz. first for trial: and secondly, for terror: thirdly, for Counsel: and finally, for Comfort.  
And first, for Instruction this may serve, to teach us to try our state, whether we be in the way to life: by considering, whether we have entered in at the right gate, and in what path we walk. And this is an application of this doctrine most necessary and profitable; since there is hardly any, but would most gladly be sure of this, that he is in the way to life, & shall be saved when he dieth. Yea the Popish ignorant, who hath been taught to hold it presumption, for any to account himself sure of being saved, yet hath his joy in this, that he is of a good belief, and hopeth well (though he be not sure of it) that he shall go to heaven. But it is, you know, the counsel of S. Petr, 
2 Pet. 1.10.  to give all diligence, to make our calling and election sure. How meaneth he? in itself? no, for so from all eternity, it was with God, in his immutable decree: but rather, in our knowledge, and assurance of belief. And therefore in the contrary extreme, how confident may we find another number, of ignorant profane ones in the world, that howsoever they live an unholy & wicked life, yet are or seem at least to be secure, that they shall die an happy, and blessed death, and doubt they do not, one whit of this, but they shall be saved. Howbeit, since we have learned in the doctrine delivered, that it is not so light a matter to attain to heaven, nor indeed possible at all, except we enter in, and walk through the right gate and way, which is but one and straight, leading to life: it will be good for people, first to make trial of themselves, ere they rest secure, since every gate is not, what jacob called Bethel, 
Gen. 28 17  the gate of heaven; nor yet every beaten way, a path to life: but some rather, of that sort, which the wise man noteth, which though it seemeh right to a man, 
Pro. 14 12  yet the issues of it, are the ways of death.  
And therefore herein for direction, that we may not deceive ourselves (as many miserable do, with a bare profession of the name of Christ, trusting as those jews in jeremy, 
jer. 7.8.  in lying words that cannot profit) this let us remember, which in the doctrine before delivered we have already learned, that howsoever Christ jesus that very Ladder, 
Gen. 23. 1●  which jacob saw in Bethel reaching from earth to heaven, be● indeed the alone gate of heaven, and only way, that leadeth by truth unto eternal life; that (as the Apostle allegeth for proof, 
joel 2. 3●.  the Prophet joels testimony, concerning him, Rom. 10.13.) Whosoever shall call on the name of the Lord, that is, shall seek for salvation, only for, and by him, whom God hath mad● both Lord and Christ, he, an● he only, shall be saved: ye● God forbidden that we Christians, who have learned if we call on the Lord's name 〈◊〉 departed also from iniquity should ever imagine, 
Act. 2.36.  tha● the bare name of Chri● were a gate to let in wickedness into heaven; 
2 Tim. 2.19.  into which holy City, Reu. 2● though the gate stand ●pen day and night, yet is not possible, 
Verse 27,  that any unclean thing or abhominati●● should ever enter. No, for 〈◊〉 have learned, how unde● and in Christ, as the one gate and way to life, w● are to conceive, beside the name and bare profession, those four severa● porches and paths, of Faith, Repentance, Obedience, and Patience; all which are both for finding and entering into them, as also for proceeding & persevering in them, straight and narrow: that men had need with the Baptists hearers to press with violence, 
Mat. 11 11.  if there-thorough they will pass, and enter into heaven,  
How necessary is it therefore for us all, to examine and try ourselves (that we may find comfort) whether or no, we have entered in at those gates, and are walking in those ways of life. As, whether we can find that we believe in the Lord jesus, looking for salvation only and alone by him: whether we have repent unfeignedly of all our sins, giving ourselves no allowance farther in any of them: Thirdly, whether our endeavour be without dissimulation, to yield obedience, not to some, but to all God's commandments: Finally, whether we be resolved, by his grace that strengtheneth us to bear with constant cheerful patience, whatsoever crosses and troubles may in this way encounter us.   

CHAP. XIX. Trial of Faith by four rules. viz. two for entrance, and two for continuance.  
IN this trial that we may have found comfort, 
Faith.  and not deceive ourselves with seeming shows, let us be willing to receive more special rules of direction, from each of those four particulars, to try ourselves; all which, since we consider them, as both gates, for entrance: and ways, for continuance; leading to Christ and life, our trial shall be to observe, first, how we have entered: and secondly, how we walk in every of these gates and ways.  
Touching the first, which is faith in Christ: who ever thou be, that sayest, or thinkest, that thou dost believe; let me say to thee, as the Apostle to his beloved Corinthians, 2. Cor. 13.5. Prove thyself whether thou be in the faith. Yea, examine whether thy faith be such indeed, as can bring thee unto life. For remember, what Saint james hath taught, that it is not enough for a man to say he hath faith, 
jam. 2.14.  except he show it by the fruits; since otherwise, it may well be feared he doth but say so, and either hath no faith, or but a false faith, such as a Devil may have that trembleth with the horror of assured damnation. 
Verse 19  Wherefore whosoever thou be that persuadest thyself thou standest by faith, 
Rom 11.20  call thine heart in God's name to account, first, how thou hast entered in at that gate: for certainly, if thy faith be the gate of life, thou hast entered in at a straight gate, whereinto without striving thou couldst not have entered.  
And therefore first, consider with what stir or struggling thou hast got in; since our Saviour bidding thee enter in, presupposeth (what thou knowest well, if thou knowest any thing) that once thou stoodst without; borne, as all Adam's generation, in wretched unbelief. And therefore remember, if thou canst, to thine own hearts comfort, Who first forewarned thee to flee from the wrath to come; 
Mat, 3.7.  or when were thine eyes anointed with eyesalve, 
Rev. 3.18.  to see the filthy nakedness of thine unbelieving nature, and the necessity of this white robe of faith?  
Happily the carnal man that knoweth no otherwise then that he did believe ever since he was borne, or certainly since he could well remember, will marvel much to hear such questions moved: but for those who are acquainted with the Anatomy that the Scripture maketh of our wretched nature, 
Rom. 3.12  and how this heart of ours is an heart of stone, 
Eze. 11.19  not capable of nor caring for faith, till God thereto prepare it, bruising, breaking, yea, grinding it to very powder; such plainly discern, how necessary the hammer of God's law is, 
jer. 23. ●●.  for breaking of this stony heart, and preparing it for the grace of Faith; whiles it humbleth men, with the sight of sin, and sorrow for the same, and so forceth them to fly out of themselves, to escape from death. To whom thus humbled, when as the Gospel offereth Christ, as the only means of life, God by the same Gospel stirreth up their appetite, 
I●hn 3.16.  so to hunger after him and his righteousness, that with fervent prayer they fly unto the throne of grace, 
Mat. 5.6.  desiring to attain salvation alone by him, still begging therefore with earnest importunity at the hands of God, to be yet more and more persuaded of his love in Christ, and of the forgiveness thereby of all their sins. Such ado there is, (howsoever many who never knew what it meaneth, conceive of this gate of faith as of an easy entry) to bring men to true faith in Christ, not without humbling first, and then hungering: not without seeing and sorrowing for their sins, and then sighing and seeking after jesus Christ.  
Howbeit, since this entrance into faith, is not always wrought with like manner or measure of humiliation in all, or not so well observed or remembered by all, (especially in such who either have been sanctified from the womb, 
Luk. ●. 15  as was john Baptist, or else though not regenerated before full age, yet, as Timothy, 
2 T●m ●●  have been trained up from their infancy under godly parents, and by that means kept from wounding themselves with more gross iniquities.)  
Therefore, let this second trial of our faith be, by considering it as the path wherein we presently walk. For our direction wherein, this let us know, that howsoever the Rhemists by distinction seem to object, 
In marginal note upon the Text.  that Christians in their lives must seek the straight way, but in Religion the ancient common way: yet it is truly answered, 
By D. Fulk  that it is the straight way as well in religion as in life that leadeth to life. Wherein though in all ages the fewer sort have walked, yet it is the ancient way wherein all that are saved have entered, surely that good old way in jeremy, and that high way, 
jer. 6.16.  called the way of holiness in Isaiah, 
Isa. 35.8.  where through Abraham and Isaac, and all those ancients, Hebr. 11. have entered heaven. After whom, if we would be assured that we walk aright; following God, as Abraham at the foot; 
Isa. 41.2.  then let us try our faith, whether it be right, first, by our straight walking: and secondly, by our working: by our looking first, and then our loving. For, for the former, if we be in the right tract of saving faith, it only leadeth, and we thereby only look unto Christ jesus: not as the Turks to Mahomet: nor as the jews to a Messiah, yet expected: nor yet to either our own merits, or other meditation, as Papists, and Hypocritical Justiciaries: or finally, to an imaginary Christ, only to be inbred in us, out of the pure Doctrine of H.N. as do the Familists; for, what is this, but to leave Christ jesus, the true gate of life, and each by their false faith, forsaking their own mercy, to look after Vanities, 
joh. 2.8. 1 Sam: 12. 2●.  and vain helps that cannot profit? To none of which doth the Word of truth direct the eye of our faith, but only to Christ jesus, the Virgin's son, lifted up as the Serpent in the wilderness; 
joh. 3 14.  and made unto us of God wisdom and righteousness, sanctification, 
1 Cor. 1.30  and redemption. On whom alone who so do not look, without confidence for salvation, either in themselves, or in any other creature, well may they suspect by their wand'ring, that the faith wherein they think they walk, is not the way of life; of which the Apostle speaketh. As ye have received Christ jesus, the Lord, 
Colos 2.6.  so walk in him; rooted and built in him, and established in the faith.  
But farther, the work of Love, will give trial of our right walking in the faith. Since faith, if it once truly apprehend God's love in Christ, cannot but inflame the heart with love again, both to God, and for God's sake to men also; and so, as that of Abraham and Rahab, will show itself by the fruit, to be that only living, 
jam 2.21. Verse 25. Gal. 5.6.  and available faith that worketh by love. Thus therefore, amongst so many who boast of faith, may we prove ourselves, whether we be in the faith: as, first, by calling to mind our entrance thereinto, surely not without an humbling of our souls, and withal an hungering after Christ, wrought in us by God; so secondly, observing, how we continue therein, by the straight looking of our eye, and the diligent labour of our love. And this is the first point of examination, the trial of our faith.   

CHAP. XX. Trial of Repentance by four rules, viz. two for entrance, and two for continuance.  
AS for Repentance, which floweth from faith, and is evermore begun for time, together with faith, that purifieth the heart: 
Act. 15.9.  since of those many, who profess Repentance, few therein rightly walk, therefore herein also it shall be good for us to try ourselves, first, whether we have rightly entered thereinto: which being a laborious work, and of great moment, consisting in the change of both heart and life, and pulling violently the whole man out of the fire; 
jude verse 23.  is wrought at the first by God not without much ado, to the repentant party, by enforcing him both to stoop low, and even to strip himself. To stoop, as Ephraim, who being instructed to see the untamed wantonness of his youth, was brought as one ashamed and confounded to smite upon his thigh: 
Ier 31 19  or as the Publican, so pressed down by the heavy burden of his sins, 
Luk. 18.13.  that he durst not lift up his eyes to heaven, but smote his breast. To which ●ght and conscience of sin, ●ill men be brought, that ●heir faces be filled with ●hame, and their hearts with sorrow; and farther ●heir tongues enforced to ●asse sentence on themselves, not only in general acknowledging themselves ●o be sinners, (which the ●ery hopeless Hypocrites will not stick to do) but in particular, 
1 Tim. 1.13.  confessing ●heir wicked sins against themselves unto the Lord; ●hey come not so much as to look in at this gate of ●ife; no, but on the contra●y, while, in the pride of their deluded hearts, they conceit all to be well with them, and that they have no need to change for better, how fare stand they from this blessed state? being rather, as those in Zephany, frozen in their dregges: 
Zeph. 1.12  or, as those jews, against whose impenitency the Lord protesteth by the Prophet jeremy, saying, they are not humbled unto this day. 
Ier 44.10.   
But yet this stooping is not all, for it is farther required of the Repentant sinner, that he also strip himself, shaking off, and casting from him, those cloaks of shame, and fardels of sin, that make the gate of grace too straight and narrow for him. For want of which, how many carnal wretches remain still in an unrepentant state, sticking (as it were) and hanging in the very entry: some by their purse (that I may so express it) of ill gotten goods: and others (as Absalon by his hair) by their plumes of pride: yea, 
2 Sam. 18.9  some, as by their cheeks swollen big with oaths of blasphemy, and lies: and others, as the drunkard beset around with his cups: or as Zimri, loath to part in very death from his unclean Harlotry. 
Num. 25.9  None of them all, being willing to forsake their sinful lusts, that with the Prodigal they may turn home to God their father, 
Luk. 15.20  by true repentance. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Which requiring (as both the Hebrew and Greek names significantly import) a change both 〈◊〉 heart and life; therefore hereby must our trial be if we be brought to loat● in heart, and in practice 〈◊〉 life to leave, those sins, 〈◊〉 whatsoever kind, wherein formerly we lived; 
Psal 18 23.  and i● to the snare whereof we easily and naturally fall 〈◊〉 ourselves, but cannot return, till we be powerfully freed and forced back by supernatural grace; 
2 Tim. 2.2, 26.  o● nature being like to th● spring-locke that shuttet● of itself, but cannot ope● without a key.  
But farther, since in regard of inbred corruption cleaving still, in this life to our souls, and subjecting us to often falls, it is not sufficient for us to enter in at this gate, except we also proceed to walk on in this penitentiary path, renewing our repentance daily, both by a godly sorrow, for what we do amiss, as also by a careful striving to do so no more; therefore hereby all so must our trial be made, first, whether, when at any time we do amiss, our conscience straight check, and smite us for it, as David's heart did him for cutting off the lap of his Lord's garment; 
1 Sam. 24.6  and again after he had sinned in numbering the people: yea, 
1 Sam. 24.10.  whether to bring ourselves to godly sorrow we often search our souls, by the righteous law of God, to find out o●● most secret sins, as th' afflicted Church, 
Lam. 3.40.  stirreth u● herself to do, when Go● began for neglect hereof t● search her with his judgements: yea, farther, turning our eyes to look upon Jesus Christ, whom w● have pierced with our sins that so we may be moved to lament over him with godly sorrow: 
Zac. 1●. 10.  testifying thi● our sorrow by our humble and unfeigned confession before the Lord, 
2 Sam. 25.10.  as Davi● did in that case of numbering the people: finally, joining ever with this confession, fervent suit for pardon, as in another case, we find the same Prophet, like a condemned prisoner, supplicating with strong cries unto his Judge, Ps. 51. And secondly, in respect of the time to come, let us farther try our estate, by considering how we, upon such sorrow, are brought to a more earnest strife against sin, as well by shunning heedfully, and flying speedily as honest joseph did the lewd allurements and provocations unto sin, 
Gen. 39.11  especially, learning wisdom, of the  child, to dread that fire wherewith we have been already scorched: as also, 
2 Cor. 7.11.  with holy David, by earnest prayer for strength of grace to have our hearts first purged and renewed, and after enlarged to run the ways of 
Psal. 51.10 Psa. 119.32  God's commandments: and finally, with the same Prophet, hiding Gods promimises in our hearts, that we may be kept thereby hereafter, 
Psa. 119.11  from sinning against the Lord: Lo, thus also may we make trial of our repentance, whether it be a gate and way of life: As first, by calling to mind our entrance not without stooping low, and stripping of ourselves: so, secondly, by considering how we walk, both sorrowing for what we do amiss, and striving still with an increase of godly care to sin no more.   

CHAP XXI. Trial of obedience by four rules, viz. two for entrance, and two for continuance.  
TO proceed now unto obedience, a sure gate, if it be sincere and a certain way to life: since many profess obedience to the Lord, who, yet like to sorry servants, be not oftentimes such as they should be, for their Master's credit, or, perhaps, do but serve themselves in the best service, which they seem to go about. Therefore herein also is our trial needful, if we would with comfort expect the reward of good servants, which is, to enter into our Master's joy. 
Mat. 25.21  First, by considering how we have entered within this gate, and suffered our ear to be nailed to the Lords door. 
Exo. 21.6.  And whether our entrance have been right, we may find by these two marks, namely, first, if we have taken direction from God, touching this gate: and secondly, if we have entered thereat with right aim, and resolution to please the Lord.  
For first, if the gate wherinto we be entered be right, it is that which God hath set up and prescribed to us in his Word. Concerning which is that, Deut. 6.25. This shall be our righteousness before the Lord our God, if we take heed to keep all these commandments, as he hath commanded us. All, and as, he hath commanded, lo, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these are the bounds of our obedience set by God; and as it were, the posts of this gate, with David, 
Psal. 119.6.  to have respect, not to some, but all God's commandments; always remembering that of S. james, 
jam. 2.11.  how he that commanded one of them, commanded all, and that for the manner, as he hath commanded either in the Law, or in the Gospel. Which who so hath not resolved to make the rule of his whole life, in willing obedience submitting himself in all things to Gods holy will, he may fear that he hath not entered in at this gate. As may he no less (to touch also the second point of this trial) who hath not hereto yielded without by-respects, in a right aim, and sincere intent, to be pleasing to the Lord. For that is the very end of our redemption, as Zachary teacheth in his song, that being delivered from all our spiritual enemies, 
Luk. 1.74, 75.  we should serve him without fear, all the days of our life in righteousness and true holiness. Wherefore herein let our trial be, that we may have comfort in our obedience, whether of our entrance into th' Lord's service, we be able to say, as Saint Paul with thankes to God, of the believing Romans, 
Rom. 6.17.  that once we were the servants of sin, but now we have obeyed from the heart unto the form, (or print) of doctrine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  into which we were delivered up: as also touching our resolution and aim herein, as the same Apostle of his own faithful labours in the great work of the Lord, that the love of Christ constraineth us, because we thus judge, 
2 Cor. 5.14, 15.  that if one be dead for all, then were all dead: and he died for all, that they which live, should not henceforth live unto themselves, but unto him who died for them and rose again.  
But farther secondly, for our walking in this path, wherein our obedience may chiefly be discerned, let us make our trial by considering in all our courses, first, how we keep still in that right way: secondly, how we go on forward in the same. For first, howsoever, I grant, through weakness in our footing, we may stumble and slip aside sometimes out of this narrow path, and yet by returning eftsoons into the other path of true repentance may thereout recover ourselves, and regain our way: yet if we will be so bold and wilful, as wittingly and willingly to let our mouths swear vainly, or (so it be for our advantage) to lie and speak falsely, our hands to deal deceitfully, or our feet any way to expatiate & break beyond those bounds and lists, which God hath set for our obedience: it cannot be imagined but that as we lose our way, so we shall also withal lose our comfort. At the consideration whereof, how may many tremble, who having for a while made forward show of entrance into the obedience and service of the Lord, may find themselves relapsed, and like water once made hot, grown the colder for their first heat, in so much that they are now so fare from walking themselves precisely, as S. Paul requireth, that Ismael-like, 
Eph 5.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gen. 21.9. 2 Sam. 6.20.  or as Michal, they are ready sooner than any other, presently to mock at any heir of promise, that they see walking in holiness, and signifying the joy of his heart, in the service of the Lord. From which fearful fall, to preserve all them who walk with a true heart, though weakly, in this path, we have the Apostles cohortation for our encouragement and direction, Heb. 12.13. To lift up our weak knees, and to make strait steps unto our feet, lest that which is halting be turned out of the way: such must our care be to keep our feet from straying, and no less (to pass unto the second note) without staying to go forward. For why? this is that, which in Saint Peter, 
2 Pet. 3.18.  is required, that we should grow in grace, walking, as the Israelites towards Zion, from strength to strength; 
Psal. 84.7.  forgetting that which is behind, and endeavouring ourselves u●to that which is before, 
〈◊〉. 3. ●●.  and following hard towards the mark; that our way may be approved, to be that way of the righteous, which Solomon compareth to the light shining more and more, 
Prov 4.8.  from the dawning, unto the perfect day. Of which proceeding we have the more need to take special care, since in this way, not to go forward, is to go backward: not to grow better, is undoubtedly to wax worse; our nature in regard of spiritual motion being like a Boat floating in a stream, which if it be not by force of oars continually rowed upward, will of itself necessarily be carried downward. Wherefore, herein, to the end that we may be assured of blessedness, let our trial be to find ourselves to walk in this perfect path of obedience; as first, by our direction taken from God, and resolution only for God in our entrance: so secondly, for our continuance, by our keeping still therein with out turning back, or straying, and by proceeding forward without standing at a stay; so have we also the trial of the third way, and gate, our sincere obedience.   

CHAP. XXII. Trial of Patience by four rules, viz. two for entrance and two for continuance.  
THere remaineth the fourth and last path, viz. our Patience, of which as Christians stand in continual need, the way to heaven being thorny (as before was showed) and be set with troubles: so it is needful for them to make trial, what their patience is, or whether that which happily they make show of, be Christian patience, and not senseless blockishness. As they may, first for the entrance, by considering how it hath been wrought in them, first, by learning that hard lesson, to deny, not their sins, or substance only, b●t even themselves, 
Mat. 16.24.  thei● 〈◊〉 wisdom and will: and secondly, by entertaining persuasion of the love, and good will of God their father towards them, in Christ jesus. For first, till men have learned to deny themselves their own wisdom, and carnal will, what marvel if they be angry and impatient (as jonah was for his 
jon. 4.8.  gourd) at every thing that cometh overthwart them, whether it be a cross from God, or wrong (as they conceive it) offered by men: neither can 〈◊〉 be imagined, that with patiented meekness any should take up the cross, until they have learned to sacrifice their will to God, with that submission of our blessed Saviour, Father, 
Luk. 22.42.  not my will, but thine be done. Howbeit, neither may any hope to come hereunto, until they become (which is the second point for trial) persuaded of God's good will towards them in jesus Christ; by whose power & wisdom, whiles they know that all things are 
Lam. 3● 37.38.  disposed, and nothing befalling them without his appointment who worketh all things after the counsel of his own will, 
Eph. 1.11.  & whose thoughts towards his are evermore thoughts of peace, 
jer. 29.11.  and not of evil, still rejoicing over them to do them good, 
jer. 32.41.  they rest withal assured out of this persuasion of God's love, that all things shall work together for their good. 
Rom 8.28.  The consideration whereof cannot but work them unto patience, that if it please God, why should it not please them also? since God, who loveth them, knoweth better than themselves, what is for their good. And therefore in all our sufferings, either for Christ, or with him, this must be the trial of our patience, by considering whether the ground thereof be faith and obedience, our being assured of God's love in Christ, and having learned thereupon to deny ourselves.  
And now, for the other trial of continuance, if we would see, whether we possess our souls by true patience, let us observe first, 
Luk. 21. 1●.  the strength supporting, and secondly, the hope encouraging thereunto. For, first, if our patience be Christian, & from above, it is supported by the spirit of grace & prayer, helping our infirmities, and teaching us, as S. james counselleth, 
Zac. 12.10. Rom. 8.26.  when at any time we lack wisdom, 
jam. 1.5.  to ask it of God, who reproacheth no man, that so our patience by strength and counsel received from heaven, may have in us her perfect working. And secondly, for the expectation, encouraging us to hold out with comfort and rejoicing, amidst all sufferings, of what less thing may it be, then of the kingdom of heaven, the crown of glory? Whereof when once S. Paul had but a glimpse by the eye of faith, you know how he preferreth it in his account above all the sufferings of this life; 
Rom. ●. 18.  grounding thereon the courage of a Christian, amidst the greatest troubles; For, Therefore, saith he, 
2 Cor. 4.16  we faint not, but though our outward man perish, yet the inward man is renewed daily. 
Verse 17,  For our light affliction, which is but for a moment, causeth unto us a far more excellent, and an eternal weight of glory. While we look not on the things that are seen, 
Verse 18.  but on the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. So that if jaacob, serving seven years for Rahel, under so hard a master as Laban, thought it but a short and easy apprenticeship, because he loved her, 
Gen. 29.20  how much more ought every true Israelite, that loveth the Lord jesus, to serve with patience, the years of his appointed warfare, having an eye unto so great a recompense of reward? 
Heb. 11.26.  Wherefore thus also let our trial be touching this fourth and last particular of patience, by considering: as first, how it hath been wrought in us, by persuasion of God's love, and the denial of ourselves: so secondly, how it is continued, by the support of the spirit of prayer, and expectation of future glory.  
And now, for conclusion of this first use, (enlarged as you see for our direction, with hope of profit) let me beseech you in the bowels, and by the tender mercies of jesus Christ, that since this is a business, which may well be termed the Main chance, and all things else, in comparison, but trifles: you would, as S. Peter wisheth, 
2 Pet. 1.10  give all diligence thereunto, that you may make your calling & election sure; & purchase this assured comfort to your souls against the hour of death (which none of us know how soon it may seize upon us) that you have entered, and are walking in the way of life; the several paths whereof, seeing we have had amply & severally described, what remaineth but that, as David, we consider our own ways, 
Psa. 119.59. Psal. 4.4.  and examine our hearts each of us upon our beds, as we have been directed.   

CHAP. XXIII. The woeful condition of all in in the broad way, whiles they despise reproof, under a vain hope of mercy.  
NOw because upon examination it is much to be feared, that many will be found out of the way; and of those the greatest part, not caring ever to set foot therein; it will be needful in the next place to infer from the doctrine before delivered, our second use of terror and commination, unto such, who, if they will deal unpartially with their own souls, cannot but find themselves wanderers in the broad way hereto opposite, and therefore in the estare and expectation of unavoideable destruction, unless, being warned of the danger of God's displeasure, they resolve to endure the difficulty of this straight gate, and way, that they may enjoy his favour.  
For, howsoever such many times, as Moses warneth, promise to themselves peace; 
Deut. 29.19.  their own hearts, like Ahabs flatte●ing Chaplains being ready to soothe them in their madness, 
1 King. 22.12.  and to bid them not to fear, but go on and prosper: yet if Balaam, though a corrupt Prophet, durst not take upon him to curse where the Lord had not cursed, 
Num. 23.8  how may any servant of Christ, that hath obtained mercy of the Lord to be faithful, presume to pronounce a blessing, where the Lord hath not blessed? but rather with the Prophet in the name of the Lord deny all peace unto the wicked; 
Isa. 57.21.  answering him, as jehu did jehoram, what peace? whiles the whoredoms of their mother, 
2 Kin. 9.22.  that jezabel of sinful nature, and her witchcrafts, are yet in great number? For alas, what shall I, or what can I say unto thee? I know thou wouldst gladly hear of peace, and have those blessings as from mount Gerizim pronounced on thee, that for all this, God is merciful: 
Deut. 27.12  and Christ jesus came into the world to save sinners: and at what time soever a sinner shall repent, etc. Yea, it may be thou judgest it unbeseeming the ministers of the Gospel, to beat men down by the terrors of the Law, and not rather apply the sweet comforts of the Gospel to raise them up with the hope of life.  
The hope of life? surely it is our only aim, and the travel of our souls, so to fashion the new creature in you, that you may abound in that blessed hope. But what? would you ha●e us to deceive you? and that that lying spirit by our 
1 Kin. 2●. 23.  mouths should bid you go on and prosper in your wickedness? or would not your own heart in that case, as Micaiah, discover and justly reproove us? or think you it is in our power to make wider or straiter the gate of heaven, at our pleasure? surely; it is not we, but our God and yours, who hath measured these gates, and pointed out these narrow ways to life, in his eternal word of truth; neither is it our part to determine judicially of any man's everlasting estate; that power we willingly leave to your own consciences, rightly informed by the word o● truth, under God the judge of all, who is greater than our hearts, and knoweth all things. 
1 joh. 3.20.  Our only office by God assigned, is (as our names of Watchmen, Shepherds, 
Eze. 3.17. jere. 3 15.  and the like import) to stand in the ways, and, as ourselves have learned from the word, to give direction to our fellow Travellers, how they may guide their feet in the way of peace. 
Luk. 1.79.  And would you take it well in a journey, having lost your way, to be told that you are right and may go forward boldly? joseph, when he miss of his brethren in Shechem, and was wand'ring in the field, 
Gen. 37.16  was found of a man, by whom he was directed to follow them to Dothan; and shall we, when the spouse of Christ, seeking her well-beloved, and her brethren, cometh for direction to the Tents of us Shepherds, 
Cant. 1.17  turn her out of the way, and (as Elisha did the blinded Aramites) lead her to Samaria in stead of Dothan? we take it for granted, 
2 Kin. 6.19  that know and teach men what they ought to do, that when you come unto us, as the people useth to come, 
Exe. 33.31  and sit before us to hear our words, your desire is to understand from God by us, the way wherein you may walk, 
jer. 42.3.  and the thing that you may do: remembering, that the Lord is a witness of truth and faith between us: 
Verse 5.  God forbidden then, that either we should sinne against the Lord, 
1 Sam. 12.23.  ceasing to pray for you, and to show you the good & right way: or that you, like those in jeremy, should be found to dissemble in your hearts, 
jer. 42.20.  having resolved with yourselves before hand to go down to Egypt: 
jer. 43.2.  much less to give the lie to God's servants, when they shall advise you in the Lord's name to the contrary, which is in effect, to say unto the Almighty, 
job 21.14.  depart from us, for we desire not the knowledge of thy ways. Nay, so fare be it from you, despising the counsel of God against yourselves, 
Luk. 7.30.  to fall out with the watchman, who in love unto your souls, and care to deliver his own maketh you to hear that voice, This is the way, walk ye in it, 
Esa. 30.21.  when you turn to the right hand or to the left; or to accounted him your enemy foretelling you the truth; 
Gal. 4.16.  That you rather show yourselves to be of David's spirit, who receiving counsel from God by a woman, 
1 Sam. 25.32.  blessed the Lord the counsel, and the counsellor, that caused him to desist from his unadvised & unwarrantable course. But if any one shall so please himself in the opinion of his own wisdom, as to refuse, by God to be made wise for himself, and shall mock and rage's at him, who carefully seeketh to make him see the danger of his error, that he may return; let such a scorner learn his doom from Solomon, 
Prov. 9.12.  that he alone shall suffer: and taking the guilt of his blood upon his own head, shall leave this comfort unto the Watchman, 
Eze. 3.19.  that by giving faithful counsel, he hath delivered his own soul.  
Wherefore I beseech and charge thee, whosoever thou art, that wilt escape the terror of the last, and dreadful day of Christ, do not soothe thyself with senseless, and unreasonable presumptions, looking for a blessed end of an accursed life, because, God is merciful: and hath sent his son to save sinners: and, made promise of pardon, whensoever a sinner shall repent: for, what warrant have we to extend God's Mercy, though unlimitable in itself, beyond the bounds which he hath set in his word? wherein he hath utterly excluded from mercy, all that sin presumptuously, 
Deu. 29.20 Psal. 59.5.  and of malicious wickedness. Or what comfort canst thou have in this, that it is not impossible for God to save, whiles by impenitency, thou makest it impossible for thee to be saved? And howsoever it be a true saying and worthy of all men to be received, 
1 Tim 1.15  that jesus Christ came into the world to save sinners; yet what canst thou claim therein, who by unbelief makest God a liar, 
1 joh, 5.10.  and accounting the Son of God no better worth then to be trod under thine unhallowed feet, 
Heb. 10 ●9.  judgest thyself unworthy of everlasting life. 
Act. 13 46.  Finally, howsoever mercy be never denied to any, that seriously and hearty repenteth, yet, seeing God who showeth mercy to every sinner that repenteth, vouchsafeth not repentance to every one that sinneth; what madness is it for men to presume, not only of mercy, when they repent, but also of repentance when they list? or how can he say, that ever he shall enter into life, who by staying longer maketh his entrance every day harder? or that only with a Lord have mercy, at the last breath, he shall leap into the gate of life, when he hath all his days, and with all his might, run desperately in the ways of death? what though one poor malefactor, were received to mercy on the Cross, whose faith miraculously shone, 
Luk 23.43.  when, together with the sun of righteousness, the whole Church was in the eclipse? how unsafe a course were it for any wretched soul, rather to presume upon this one example, which God hath extraordinarily given lest any should despair, then to be afraid, considering there are no more recorded, lest any man should presume?  
Wherefore rather, to avoid the wrath of God and rage of all his creatures (which as his hosts serve him in his war against his rebellious enemies) and amongst the rest, the fury of a guilty conscience which as God's secretary, is ready to write, thy Mene Tekel; 
Dan. 5.25.  and to put thee ever in mind that thy judgement long ago is past, 
2 Pet ●. 3.  and thy damnation sleepeth not, but happily this night may surprise thee sleeping, and the Devils, Gods Executioners seize upon thy foolish soul, as was threatened to the rich Epicure in the parable, when he prophesied to himself of long life and 
Luc. 12.20.  good fare. How much better will it be, taking these things to heart, to listen to the admonition, or counsel of striving to enter, which, being mainly intended by our Saviour, cometh now to be urged, as the third use of the doctrine proposed.   

CHAP. XXIV. A counsel to enter; with the reason why so many do not, viz. because they seek not, or because they strive not.  
TO enforce upon us this counsel of our Saviour, let us here take in and consider his reason, in the latter part of the Text, drawn from the danger of exclusion, to so many as do not strive to enter; for, Many, I say to you (so doth he avouch it on his word, that we may give the more credit thereunto) shall seek (or inquire) to enter in, viz. into heaven; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who for want of earnest striving shall not be able. So would all gladly go to heaven, if wishing or willing would bring them thither; but to take pains for it they are loath, and therefore wish in vain; like Solomon's sluggard, 
Prov. 13.4.  who lusteth, but his soul hath nought, because he refuseth to put his hands to work: so fareth it with the spiritual sluggard, who is ready to wish with Balaam, to dye the death of the righteous, 
Num. 23.10  but doth no more than he regard to live their life. Yea, how many are there, that with james and john, vainly desire to sit on either hand of Christ, 
Mar. 10.37  and to wear the crown, who yet are loath to pledge him in his cup or to take up his cross? but oh, that such as profess they have hope in Christ, would so endeavour to be holy, as they affect eagerly, to be happy! for, then surely they should be both holy and happy. And did they so strive for grace, as they wish for glory; then should grace end in them with glory, and as here they live the lives, so should they after possess the joys of Saints in heaven. But for this cause do men come short of that happiness they would attain unto, because, either at all they seek not, or certainly they strive not, to enter in, as here our Saviour counselleth, at the straight gate.  
For if we mark well the humours of the world, first, ye shall see that some seek not at all to enter, but running a most licentious and ungodly race, as if they had made a covenant with death, 
Isa 28.15.  and with hell were at agreement, or rather, as if they cared not for either Heaven or hell, God or devil, yet are ready in an hellish bravery, to belch out that damned poison, drawn by the Atheistical Spider, from the most fragrant flower of God's eternal Predestination, whereout the Christian Bee doth suck her sweetest honey; that live as they list, and do what they please, yet if they be elected unto life, the shall be saved: when as on the contrary, 
Rom. 9.19  if God have rejected them, they cannot do withal, the fault is not in them, if they be condemned. Yes, doubtless (to answer thee who ever thou be that thus openest thy mouth blasphemously against heaven, 
Psal. 73.9. ) if thou be condemned, 
Rom. 2.15 Tit. 3.11.  thine own conscience will one day tell thee, that the fault was wholly, and altogether in thine own self, that being left to thyself, hast most justly demerited, by thine own wickedness, the judgement of eternal condemnation; never entertaining so much as a desire of grace or love of the truth, 
2 Th. 2.10  that thou mightest be saved. But mightest thou not as absurdly reason, that because God hath determined how long every man shall live, and numbered his days, therefore it is no matter, 
job. 14.5.  whether men eat or drink to prolong life, since, till God hath appointed they cannot die? or should not he be accounted a murderer of himself, who, so reasoning, would abstain therefore from food; seeing God who hath appointed the time, hath appointed no less the means of preserving life? and shalt not thou deserve to be held a murderer of thine own soul and body in a worse manner, who, thus reasoning from God's determination in his most secret counsel, touching thine eternal e●ate, shalt therefore neglect all care of the holy ●eanes which God in this revealed will of his (which ●nly belongeth to thee to look ●fter) hath prescribed to ●ll who would attain to ●hat blessedness, 
Deu. 29.29  whereto he hath fore-appointed them; as if thou wouldst have heaven drop into thy mouth without thy seeking of it?  
But (to leave such miscreants, not worthy farther mentioning, who desperately profess themselves not once to seek entrance into heaven) in the second place, how many are there, even of professed seekers, who yet, alas, for want of striving, shall not be able to enter? witness for proof hereof, besides the Text in hand, three other pregnant testimonies from the same our Saviour's mouth; The first, Math. 7.21. Not every one, that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. Yea, saith he, many shall say unto me, in that day, Lord, Lord, have not we by thy name prophesied, and by thy name cast out Devils? and done many great works through thy name? and than will I profess unto them, I never knew you; depart from me ye workers of iniquity. Parallel whereto is the second place, in the words immediately following upon our Text, as an exposition and confirmation thereof; 
Verse 25.  when ●he good man of the house is risen up, and hath shut the door, and ye begin to stand without, and to knock, saying: Lord, Lord, open unto us, and he shall answer and say unto you, I know you not whence you are. Then, lo, what pleading of old acquaintance, (not as if after death, before God's Tribunal, there shall be any such parley, but to note what it is, that many in this life rely upon, hoping thereby to be let into heaven when they die, even a bare profession of Religion) for, then shall you begin to say, we have eaten and drunk in thy presence, that is, have been partakers of thy sacrifice● and Sacraments, and th●● hast taught in our streets, as i● they should say, we hav● been diligent comer's t● hear sermons, and yet neither is this enough, for, notwithstanding he shall say, 〈◊〉 tell you, 
Verse 29.  I know you not fro● whence ye are; depart from 〈◊〉 all ye workers of iniquity. Th● third proof, consonant i● meaning to the two forme● is taken from the Parable 〈◊〉 the five foolish Virgins, Math● 25. who, because they ha● Lamps of an outward profession, though they had 〈◊〉 wise care to provide themselves of oil in their vessel are noted to have gone for● to meet the Bridegroom, 
Verse 1.  the● by showing desire, and expectation of his coming, as also, no less than the wiser five to have slumbered and slept whiles he tarried, that is, 
Verse 5.  to have rested secure of entrance in with him, whensoever he should come; and yet, seeking too late to enter, were most miserably disappointed, and shut out, with, I know ye not. 
Verse 12.  All these serving to teach us thus much, that it is not every crying, Lord, Lord, not every calling, though with earnestness (as men often on their deathbeds seem to do) on the name of God: no, nor yet preaching, or working miracles in the name of Christ: nor yet coming to eat and drink yearly, (as the jews did in the Passeover) or if it were monthly to receive the holy Sacrament at the Table of Christ: 
(Exo. 12.)  or weekly, or daily to repair to the Church to hear the word of Christ: not any, or all of these, nor yet lamps of outward temporary profession, touching our hope and expectation of the coming of Christ, that will serve our turns, to admit us with Christ into his kingdom. No, for though we thus seek, (which is more than many do) and hereupon conceive some hope of happiness, yet this is not enough; such hope, if there be no more, will but deceive us, except we shall labour to supply what is wanting, which in those places we may find added in the reasons of exclusion; viz. first to leave to be workers of iniquity: and secondly, to labour to do our Father's will which is in heaven: and thirdly, to get with the wise Virgins, oil in our vessels, that is, true grace in our hearts, which alone is able to nourish, and keep in the lamps of our profession, until the Bridegroom's appearance. The endeavour whereof, what is it in effect? but that earnest strife, which our Saviour exhorteth unto, to enter in at the straight gate, and walk in the narrow way; so distasteful to flesh and blood, that most had rather quite forgo the hope of salvation, then enter and walk in it: & yet, as our Saviour maketh the comparison, Mar. 9: 43 etc. that it is better to go maimed, halt, or with one eye, to heaven, then having every limb and member sound, to be thrown headlong into hell: So may we boldly say, that it is fare better, though crouching with broken shoulder-bones, and stripped naked of all garments spotted with the flesh, to enter in at this straight gate to heaven, then with the multitude, who prefer earth to heaven, and the enjoying of the pleasure of sin for a season, to the fruition of everlasting joys, to wander, without this gate, in the dark ways of death.   

CHAP. XXV. A caution against the seeming straight gate of superstition, enforcing a double care and circumspection.  
But yet Satan, that old Serpent is so cunning, and still so ready to deceive, 
Rev. 12.9. 2 Cor. 2.11 & 11.3.14  that even here also we had need to be warned of his subtlety; who because our Saviour hath counselled to enter, and walk in the straight gate and narrow way, hath (according to his Apish, and crafty custom) to the end he might misled men devised and set forth certain gates and ways, which carry show of straightness. Such as there are many (after the heathenish and Idolatrous guise) in the Popish, pretended high way to heaven; as, their vows of voluntary poverty, perpetual chastity, and regular obedience, their set times of fasting, shrift, barefoot pilgrimages, whip of themselves, and other penances (to which the Rhamists, upon this text, refer us;) all which, howsoever they make a show of straightness to such poor underlings, as are not able to relieve themselves by dispensation, yet, as many ways, seeming straight, may be paths of the broad way leading to death (which the Papists themselves cannot deny, unless they will make that a way to heaven, wherein the Priests of Baal trod, which yet may seem as straight to flesh and blood, as any way of theirs, when they cut themselves, and that (saith the Spirit) as their manner was, 
1 King. 18.28.  with knives and lancers, till the blood gushed out) so, that such, and no better, these ways of Popery be indeed, howsoever magnified, as th'only state of perfection, may appear by two reasons: First, because they be none other, than such as are taxed by the Apostle, Col. 2.21. for Will-worship, consisting in beggarly traditions, 
Verse 22.  such as touch not, taste not, handle not, etc. which all perish with the using, & are after the commandments & doctrines of men, never prescribed by jesus Christ: secondly, because they bring not unto Christ, the end of the law, and aim of obedience; 
Rom. 10.4 Eph. 4.20.  but contrariwise, as jeroboam set up Calves in Dan and Bethel, 
1 Kin. 12.28.  to keep the ten tribes from going to worship God at jerusalem, so are these by Satan erected, as false gates, to make men to repose confidence in their own meritorious perfections, and supererrogations, and not in Christ.  
Seeing therefore, every gate and way, which maketh show of straightness, is not that straight gate, and narrow way, of which our Saviour speaketh, unto the agony and strife here required, must be added that counsel, which the Lord in jeremy doth give his people, 
jer. 6.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to stand in the ways and behold, and ask among the old ways (as some with warrant from the original, 
Trem.  and necessity of truth, do render, since there be many old ways, 
Eze. 20.18  that are not good) which is the good way, and to walk therein, that we may find rest for our souls. For so doth a twofold care lie upon us; the first to labour to find out which is the good gate, and way; wherewith God, if we will submit ourselves, and look to be taught of him, will acquaint us by these two certain and infallible marks, viz. first if it be prescribed by Christ, the truth: secondly, if it lead us to Christ, our life: as the paths before discovered are and do, which being found out, our second care ought to be, putting away all delays (which in this case above all other, are most dangerous) to strive for entrance, and being entered, to walk on with Abraham, and the rest, (by faith made children, and blessed with faithful Abraham) who, 
(Gal. 3.9) Heb. 11.13  confessing that they were strangers and pilgrims on the earth, declared plainly thereby that they sought a Country; not that whence they came, but a better, that is, an heavenly; of whom therefore God (saith the Apostle) was not ashamed to be called their God, 
Verse 16.  for he hath prepared for them a City. A follower of whose footsteps, and a guide to ours, was that famous Traveller, the blessed Apostle himself, the penman of that their praise; who having wandered long before he came to see the way, yet having found it, and being entered, how did he (as is noted of jacob, 
Gen. 29.1.  after he had passed through Bethel, that gate of heaven) lift up his feet, 
Malac 4.2  and make haste unto that land of the children of the east; upon whom th' Prophet promiseth that sun of righteousness to arise, and health under his wings: witness his own words, wherein he professeth his resolution in travail, Philip. 3.13. and so forwards: Brethren, I account not myself that I have attained to it: he meaneth to that full comprehension of Christ, or perfection of grace which he ought to labour after. And if not S. Paul, then who may, Pharisaically think himself perfect, and as the Angel of Laodicea wanting nothing but one thing, 
(Rev. 3.17)  saith he, I do: one thing indeed, that one necessary thing, 
Luk. 10.42.  in comparison whereof, like Mary, he minded nothing else: forgetting that which is behind, and endeavouring unto that which is before, I follow hard (or press with an eager pursuit, (so doth the word emphatically import) after the mark, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or by levelling at the mark, for (or unto, that is, to attain unto) that high price of the calling of God in jesus Christ: being that which Peter calleth an immarcessible garland, 
(1 Pet. 5.4)  or crown of glory. Upon which worthy precedent, let me infer by way of counsel to us all, the Apostles own conclusion: 
Phillip 3.15.  let us therefore, as many as be perfect, be thus minded: And as for those who yet are otherwise minded, let our prayer be, that God, if they belong to him, would his appointed time, reveal the same unto them. In the mean time, let us all, in that whereunto we are come, 
Verse 16.  according to the measure of grace received, proceed by one and the same rule, and line, minding the same thing by the direction and conduct of God's word and Spirit; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the Israelites by the leading of the Pillar towards Canaan, 
Exo. 13.21  or the wise men unto Christ, 
Math. 2.9.  by the guidance of the star; yea, 
Psal. 119.32.  farther, let our promise be, and prayer, also, with that man after Gods own heart, that we may run, not creep, nor go, but run the ways of God, when he shall enlarge our hearts. For, surely, in this course only may ambitious strife seem commendable, when as Peter and john, 
joh. 20.4.  ran both together unto the Sepulchre; so we run with contention to seek our Saviour, striving, as they did, 
1 Cor. 14.12.  each to overrun the other, to surpass not only others, but also ourselves, not in greatness, but in goodness, growing still in grace as we do in age.  
In which race, so to run, that we may obtain, we are notably directed, and encouraged, by that cloud of witnesses, which is to us, as that pillar of cloud was to the Israelites, under the standard of that Lion of judah, our most victorious leader, Hebr. 12.1.2. Wherefore, seeking that we are compassed with so great a cloud of witnesses, let us also cast away every thing, that presseth down, and the sin that hangeth so fast on, and let us run with patience the race that is set before us, looking unto jesus, that Chiefetaine and perfecter of our faith; who, for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the Throne of God; whom, if we be truly wise, we will be ready to follow, though it be to Golgotha, with Simon, 
Mat. 27.31.  bearing the cross, that with him from mount Oliver, 
Luk. 24.50  we may ascend to heaven, and be made partakers of his crown, and if as jaacob (though not without sweeting and pains) we shall wrestle with Christ until the breaking of the day, not letting him go, 
Gen. 32.14 Can. 2.17)  except he bless us, doubtless, as he did, so shall we prevail with God (for assurance unto us that so we shall with men also) and being of that brood of travellers, which the Psalmist calleth jaacob, 
Psal. 24.6.  howsoever, we depart limping, 
Gen. 32.31  to show, that we have buckled with our better, 
Verse 29.  yet, we shall carry away the blessing, and Israel shall be our name.   

CHAP. XXVI. A consolatory conclusion, making good the happiness of those that travel in the narrow path, with removal of exceptions.  
TO come to a conclusion, (and so to shut up all in the fourth, and last place, 
joh. 13 11.  how can the consolation of God seem small unto us, who, though not without much agony and strife, 
Heb. 12.11.  being gotten within the gate, and walking as pilgrims upon earth for a while in the narrow path, 
Psal. 119.19.  yet may rejoice in this, which our Saviour directeth his to look unto, as the chiefest cause of joy, that our names are inrouled for citizens in heaven, 
Luc. 10.20.  where is our home and head, and all our treasure. Towards which our country whiles we are making speed, longing with Th'apostle hence to departed, 
Phil. 1.23.  and to get home, (as we may well with old Simeon, 
Luc. 2.29.  when once we have embraced in our arms of faith, our thrice blessed Saviour) Oh blessed may we be, and blessed this our travel and speed. For why? having innocent hands, 
Psal. 24.3.  and a pure heart, not lifting up our minds to vanity, nor swearing deceitfully, assuredly we shall receive a blessing from the Lord, & righteousness, that is, 
Verse 5.  the crown and reward of our righteousness, from (that righteous Judge) the God of our salvation. For, first, in death we shall be sure of life, to ascend where our glorious head is already crowned, into the highest heavens, there to dwell before the Throne, and in presence of the lamb, and to enjoy with God himself, and all the holy Angels, and triumphant Saints, everlasting and most blissful glory, which seeing eye hath not seen, nor ear heard, 
1 Cor. 2.9.  nor the heart of man hath been ever able to conceive; Why should my pen go about to describe; and not rather leave all our souls, who can entertain hope thereof, with joy unexpressible, to stand astonished? To speak therefore only of our present state; wherein, though we be the sons of God, 
1 joh. 3.2.  yet it appeareth not what we shall be; whiles we are beneath in this veil of tears and Tabernacles made of clay, 
job 4.19.  whose foundations are in the dust, yet stand we now in God's courts, & dwell in his holy Tabernacle, of which you hear what the Singer of Israel sang so sweetly, Oh how amiable! 
Psal. 84. Verse 1. Verse 10.  etc. One day in thy courts is better, than elsewhere a thousand years: yea, a better choice by far, to be a door keeper in the house of God, then to dwell, though with sovereign command, in the tents of wickedness. Indeed let us weigh things well in the balances of the sanctuary, and we shall find, that, there is no comparison between those dwellings, ways and walking.  
For (to prevent exceptions briefly, and give withal encouragement to every faithful, but fainting soul) First, for the company; what though, walking in this narrow path, we seem to walk alone, or with few companions? Surely, this may add courage to us, to go on, in assurance that we are in the way to life, which (if our Saviour be worthy credit) but few do find. For, neither have in any age the best things pleased the greatest multitudes, nor the best profession been ever best reported of, witness that speech of the Jews at Rome touching the profession of Christians, Act. 28.22. As concerning this sect, we know that it is every where spoken against. Notwithstanding, neither shall we be in this journey all alone; some in all ages having gone before us, and some to the world's end following after; and many doubtless (though not the most no● greatest Rufflers in the world) even for the present footing it with us, of all other the trustiest companions in the way. Neither, put case we were forced, as jacob, to go all alone, 
Gen. 18.  need we to fear want of company, since in this way, lo, as to him, Christ Jesus, and all the host of God, the holy Angels, 
Gen 32.1.  are ready to meet with us. Secondly, for the way itself, howsoever at first, it may seem difficult, and displeasing to our flesh (the duties of piety to weak beginners, who are yet as old bottles not able to hold new wine, 
Mat. 9.17.  being not so delightful, but a burden rather, and the profession of the faith, as to Nichodemus, at first, matter of fear, 
joh. 3.2.  till we are accustomed thereunto, & have gotten strength as did the same Nichodemu● after to grow bold) yet, 
joh. 19 39  wh● once we have tasted, 
1 Pet. 2.3. Psal. 34.8.  & ar● grown well acquainted with the grace of life, w● shall find with David, 
Psal 11 9  nothing so sweet unto ou● souls, as the service of th● Lord. Insomuch, that w● shall see cause rather to pity, then envy their wre●ched liberty that, being no● servants unto righteousness are, 
Rom. 6.20.21.  whiles they think themselves only free, the mo● miserable slaves of sinne●  
And farther (to preven● the cavil which som● make an Apology for the sinful sloth,, in doin● naught or nothing, because they can never do enough what though when we ha● done all that is commanded (if we could, 
Luc. 17.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which none can do) we must confess, we are unprofitable servants: yet neither let this discourage us from doing our best, or making it with S. Paul, our only aim to finish our course with joy, 
Act. 20.24.  who have been taught that what was impossible to the Law, 
Rom. 8.3.  Christ jesus hath supplied for us: and withal obtained, that whoso believe in him, showing their faith by their sincere, howsoever weak, endeavour of obedience, should be in God the Father's reckoning esteemed righteous, and for his righteousness, not their own obedience, held worthy of life eternal.  
And, what though the children of God, (having their worldly state proportioned in Christ himself, who in the days of his humiliation refused to be made a King) do for the most part want that outward pomp, 
joh. 6.15.  and lustre of the world, that so dazzleth the carnal eye? Yet herein the King's daughter excelleth all the children of this world; 
Psal. 45.13.  that she is all glorious within; perfectly fair in the eyes of her well-beloved, 
Cant. 1.14  through his beauty which he hath put upon her, 
Eze. 16.14. Cant. 1.4.  and comely as the curtains of Solomon, in the sight of the unnatural sons of her mother who are angry and envious, against her. Yea, so do the hidden beams of grace break through the cloud of their afflicted, and despised condition, that not only the clear sight of the spiritual beholders, doth discern them, as sparks of heavenly beauty, but even the envious eye of malignant worldlings cannot but look upon them, though as eyesores, nor their preiudicious heart, but allow & admire them, making them that never regard to imitate the practice of their life, at times to wish that they may be partakers of the comfort of their death. 
Num. 23 10   
Finally, where may the voice of lasting joy and sound rejoicing be heard, but as the Psalmist speaks, in the Tabernacles of the righteous? 
Psa. 118.15.  For, howsoever worldlings, that never knew what true delight o● pleasure meaneth, make a crackling of laughter, like a fire of thorns under a pot, 
Eccl. 7.8.  thinking themselves to have, at least, th'advantage of mirth above God's children, who sit as joseph in afflictions unminded: 
Amos 6.6. judg. 16.25 Ps. 35 16.69, 12.  or, as Sampson & holy David derided of them in their merriments & good fellowship: yet herein also the righteous are more excellent than their neighbours, 
Pro. 12.26  who, though they walk in thorny ways, and cannot but be pricked with many griefs and disquietments, have yet Christ jesus as the brazen Serpent to 
Num 21.9  look upon; whereby the sting of Death, 
1 Cor. 15.56.  and strength of sin is so remooved from their hearts; that, grounded in faith, renewed by repentance, practised in obedience, confirmed in patience, they cannot but rejoice with joy unspeakable and glorious. 
1 Pet. 1.8.  Neither is it for the Stranger to meddle with the Christians joy. 
Prov. 14.10  Sufficeth it him, that (as his portion in this life) his corn and wine and oil increaseth: 
Psal. 17 14. Psal. 4 7.  the light of God's loving countenance, the promise of his continual assistance, the comfort of his gracious spirit, the hope of his glorious presence, are hidden from the gross and carnal eye, partly by the malice and subtlety of the God of this world, 
2 Cor. 4.4. 1 The. 2.16  but chief by the just wrath of the God of heaven, wh● leaveth those despisers to behold, 
Act● 13.41  and wonder at, the hopeful endeavour and alacrity of his servants; who weighing the precious worth of this counsel of our Saviour, do strive by violence to enter into this gate of Heaven.   Psal. 118.20. This is the gate of the Lord: the righteous shall enter into it. Isa. 30.21. This is the way: walk ye in it.