THE Hard way to HEAVEN: Explained and applied in A SERMON Intended to be preached at Peters-Cornhill: but by Reason of the disorderly Concourse preached at St. Katherine's Creed-Church London: the 27th of July 1662. being the third day after his release.  
By Z. CROFTON Minister at Buttolphs-Algate.  
Taken as (Preached) in Characters compared with his own Notes providentially lost and brought to our hands. Now published to check and correct the misrepresentation thereof by the Sons of slander and Subjects of weakness.  
LONDON, Printed in the Year, 1662.   

To the Reader.  
Good Reader,  
THe untrue and direct contrary reports of this Sermon, and its Author, extort the publication thereof. Mr. Crofton will not do it, he contenteth himself in the conscience of his integrity, and accounts it an easy thing to be judged of men; yea of good men; his good name is the Church's advantage, and aught to be preserved and defended against the calumnies of the wicked, and censures of the weak, who wound not him without, more deeply wounding their own souls.  
I having written this Sermon from his mouth in shorthand, and (by his Notes lost by his Son, and by Providence directed to my hand) having supplied what time and the disorder of the audience caused him to pretermit: I thought it my duty to hazard the discontent of my friend and Pastor, and to present thee with the same, that by unprejudiced reading thou mayest be undeceived, edified, and enabled to contradict the clamours of the sons of slander, and check the censure of the over-credulous subjects of weakness, though not of Sanctity. Recantation is most strangely expected from him who never yet was charged, or by argumentation was convinced of an error, on whom no terms or conditions for obtainment of Liberty was once imposed, or so much as proposed by any person whatsoever, whose nonconformity was fully, freely, and (to the honour of the honourable Persons before whom he was convened) acceptably declared, and the occasion, yea formality of which is no other than a conscientious practice, and profession of principles he ever stated in his late contests for Reformation.  
I wonder to find some serious Christians scandalised at Mr. Crofton's attendance on God's solemn public worship, celebrated according to the order of the Common Prayer Book, and to hear men censure him for the same, as if defective and an apostate from the cause of Reformation; in which he appeared with so much vi●our; I must tell the Reader, such as sat under his ministry cannot but know and witness he ever adjudged against separation in his most earnest persuading or endeavours for reformation, he always dissuaded non-communion of members, as nonconformity of Ministers, and did constantly and convincingly affirm, that ministerial disorder and corrupt appendents in God's worship was not a sufficient cause of personal absence or non-attendents on the same, he ever concluded guilt on the Church Collective by these disorders and corruptions, which did not slain individuals looking to their own personal actings in their necessary attendance on God's Ordinance: Verily we must say Mr. Crofton in prison did only practise what he preached whilst at liberty.  
Such was Mr. Croftons' care and condition in his late contests for reformation, not to be esteemed an Advocate for separation, or an approver of non-communion (much less a Martyr for them) that in his late writing he professeth his judgement and resolution against them.  
In his Analepsis, or St. Peter's bonds abiding, thou hast him thus professing, I protest whatsoever shall be the establishment in the Church, though never so corrupt, whilst consistent with salvation, though it may occasion to me sufferings, and the suspense of my ministry; by God's grace it shall not effect in me, or such on whom I have influence, Schism from the Church.  
In his Analepsis Anaelephthe, or the fastening of St. Peter's bonds, he avoweth, this reformation cannot justify the separation, for that the corruptions established were never made such essential parts of worship, as to make a sufficient ground for separation. The sober, zealous Non-conformists, who groaned under the burden of these corruptions, and for this reformation, were grieved by, and greatly contended against the separation, as that which was without sufficient ground, yea like Jesus Christ their Master, they kept communion with a Church, whose doctrine and worship was in much need of reformation, yea, and they taught men so to do.  
And in his Epistle to Mr. Firmius Liturgical Considerator Considered, in which he apologiseth for Ministers not reading (not for members not learning) the Common Prayer Book; he tells us expressly his judgement and resolution in these express words. I am so much affected to the peace of the Church that I have of late preached what God assisting, I resolve to practise: viz. many and great corruptions in God's worship are to be grieved for patiently, and groaned under, before Schisms be consented unto, and separation consulted, provided nevertheless, I be passive not active: I can keep communion under that form of worship, whereby I cannot administer and hearty say Amen to the matter of those Petitians which are put up in an order so confused, preposterous, and indigested, that it seemeth to me to be so much below the gravity of the Church, whose mouth I must be, the seriousness of the office whereby I minister, the sanctity of the duty I am to perform, and the sacred nature of the object to whom they are presented, that I dare not stand between God and his people in the same.  
Let these passages and the like in his late writings be observed, as the best of his Judgement and Conscience, and let malice itself read in his practice the least contradiction to his Cause or Principles, or defection from the same, or not read with half an eye an exact conformity to himself, and clear obedience to his judgement, in a nonconforming communion.  
Good Reader be pleased to observe, that Mr. Crofton's attendance on the solemn worship of God in the Tower, and in the Common Prayer Book order, is so far from being the result of his restraint, and effect of temptation, or any condition in order to his release, that his judgement was ever for it: He never did conceive that Order (though to be corrected) a moral sufficient bar to this duty; and therefore the very first day he came in prisoner, he did desire of the Lieutenant the liberty of going to Church, and not obtaining it, he did demand it the next day from his Gaoler; he did many times petition for the same, and solicited the obtainment thereof many months before he did obtain it: nay I must further acquaint thee; it is now near upon a complete year since Mr. Crofton, it being rumoured that he went to the Church in the Tower, and he heard Common Prayer, did write a full Apology and defence of his practice (which was then but in the view) in that case; this Apology passed through my hands to many good people and Ministers, who would not undertake to convince the same of error, though they continued to scandalise him and his practice, and hindered the publication of the same.  
These things I note unto thee Reader, that thou mayest see Mr. Crofton's practice in this case is not new or rash, but resolved and deliberate, and is so far from defection from, that it is an upright walking according to his apprehensions of the Gospel. Howsoever I could, I will not now dilate in defence of his principles and practice, nor break out to a large and sharp invective against the licentiousness of the tongues, and the lying spirits of seeming Saints so notoriously extravagant against a person so innocent and upright, and therefore exposed to the violence and rage of men on both extremes of Reformation; for hereby I know I should incense him, whose displeasure will be great for doing this, which I could not in peace have left undone.  
Let me assure thee, Mr. Crofton's judgement is in ecclesiastics the very same it was before his confinement; he then could not now cannot conform; he then could, now can communicate, and give an Amen to the matter of Prayers, whose order his judgement must and doth condemn: He was then, is now zealous for reformation, and against separation: He then resolved, and now resolveth, to seek Church purity by union with the Church, and to abide in the house; he endeavoureth to cleanse, to bring his offerings unto the Lord, when that his soul doth loathe them by reason of the profane hands and preposterous order, in which the sons of Eli do present them.  
I know it to be his burden to observe the bastard brood of noncommunicating separating Sects, taken 〈◊〉 vagrants, and whipped home to their reputed parents, to lie at the door and ●●rk under the wings of reforming non-Conformi●●, who did ever disown them, and drive them out as not theirs, but destructive to their honest design. I know Mr. Crofton to be zealous lest the policy of some, and weakness of others should so far embrace those, as to make spectators think them their natural Children. I know Mr. Crofton is sensible many are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him in negatives, against profaneness, against superstition, against corruption, against disorder; but are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in positives for no order, for no communion, for no Church. I am sure Mr. Crofton hath sadly resented that scandal under which Nonconformity groans, and is made odious, viz. It is a spirit of contradiction against every thing, but for nothing. Mr. Crofton well knoweth those who clamour against his communion, make Church entity, not Church purity, their quarrel and controversy: He hath observed their Church gathering commenced and proceeded under the endeavours of Reformation, and unto the supplanting and subversion thereof. Mr. Crofton is convinced, that Christ's true Church, though corrupt, and Christ's own Ordinances, though disorderly administered, are to be embraced, adheared unto, and attended, when the flocks of Christ's companions are to be avoided. I am confident Mr. Crofton is resolved to follow his Lord when come from the flock to thethreshold of the Temple, but he dareth not go before him. Reader, if this be an error, help Mr. Crofton to conviction, and then thou mayest hear his recantation; in the mean time join with me in prayer, that God will give repentance to the men who have called good evil, and evil good, and uncharitably represented a conscientious practice, of well considered, openly declared, deliberately resolved principles, to be an apostasy, defection, recantation, back-sliding, base complying, and conformity.  
The Lord increase the number of such Apostates, who will by preaching, writing, and practise, under the reproach and rage of all men, show their endeavours of reformation, in that straight gate and narrow way of careful, industrious, nonconforming communion with the Church in Christ's Ordinances, between those rocks which on each hand work its ruin: This is the hearty desire and prayer of,  
August 9 1662. Thine in and for the simplicity of the Gospel. H. M.   

THE Hard way to Heaven. EXPLAINED & APPLIED. In a Sermon Preached on the 27 of July 1662.  The Text Matthew 7.14. Because straight is the Gate, and narrow is the Way, which leadeth unto life. 
I Cannot but conceive many in this audience (acted more by curiosity then Christianity) come with an expectation, that I will declare and discourse the things of myself, or God's deal with me in my late condition: But I must let you know, I must herein disappoint you; Experiencies of this nature is my own Comfort, what was to me in common with other Christians, I shall declare to your edification; and that is in general, the serious reflections of my thoughts under the Strates of my late condition, concerning which I may say as that eminent Martyr of our reformed Religion, John Philpot, said in the like case, in the Lollards Tower passing through six or seven doors, I came to my Logdeing through many Straits, where I call●d to remembrance, Straight is the Gate and narrow is the way which leadeth unto Life; The straight passages which lead to glory, aught to be always pondered, but the thoughts thereof are most proper, and profitable when we are locked up in them, and the sense thereof by a necessity of suffering what we cannot escape without sin, the Heathen accounted it their honour to represent virtue to be a Straight and narrow way, and therefore itself the reward of all Industry in and for it, sure I am; it is the Glory of Christianity, that it was never Propounded to the world as an estate of ease: Christ was never Preached without his Cross, nor was Heaven's Glory ever declared without a determination of hardship in the attainment thereof: Straight i● the Gate, and narrow is the way which leadeth unto life; is the Doctrine Preached by the Lord himself, and the truth thereof is daily proved by the experience of his Disciples.  
These words are part of our Saviour's Sermon preached in the Mountain, in which many particular Doctrines and special duties, were by him Stated, and directed: whether this Sermon was a set Solemn and Continued discourse, of the Preacher (as by its Circumstance it seemeth to have been, or the Evangilists Collection, and composure of those many passages, and particular discourses which passed from our Saviour on several occasions, at sundry times (as Calvin doth conceive) I shall not now stand to inquire or debate.  
In the foregoing verse our Saviour persuadeth his hearers to an hard Task Enter in at the Straight gate: and enforceth his exhortation with, and by a disparity of the different paths in which men pass unto different ends. For wide is the Gate, and broad is the way that leadeth to destruction, and many there be who go in thereat: because straight is the Gate, and narrow is the way which leadeth unto life, and few there be who find it; the one is easy and undoing, the other is hard and happy.  

The Doctrine.  Our Text is the second and Counter part of our Saviour's reason, (viz.) that way which is hard in its passage, but happy in its end, And it is in its self an entire proposition, and so shall stand for our point of Doctrine, which we shall prosecute by way of explication, and application. Straight is the Gate, and narrow is the way to life. First by way of Explication.  

The Doctrine explained.  I will not spend time in noting to you the many Readins and v●●sions of this proposition, only observe the ancient Copies to read the same as a proposition of admiration. How straight is the Gate! How narrow is the way which leadeth unto life! but this being an Emphasis in no hindrance of its agrumentation it giveth no cause of controverssie.  
This proposition falleth into two parts to be particularly explained.  
1. The Subject or thing spoken of The gate and way to life.  

The Subject.  2. The predicate, or thing spoken of it; It is straight and narrow.  
Of these in order, and first of the Subject, or thing spoken of, and therein we have two things also observable.  
1. The End, Life; 
The end of a Christian, strife   
2 The means under this Metaphor a Gate, a way, life is that end, and estate which is to be aimed at, and driven unto by the Gate and way, which our Lord Jesus Christ doth advice and direct, this is the mark all must strive to hit, the prize of our high Calling; All must press to possess; for this, lest by shooting sho●t or wide, d●th utterly undo us, and sink us in perdition: I say it is Life an undoubted Blessings, a most eminent Blessing, 
job. 26 4  the Emphasis, the Entity of all blessings, peace, plenty, honour, and dignity are mere nullaties to dead men, a Worm is as much as a Crown to a man in the grave; he who is not, cannot be rich or honourable; whatever be man's estate, he is only happy by being; take away his life, 
Prov 3.16.8.35.  and you take hi● all life is the chief of blessings to be pursued with utmost Diligence preserved with utmost Care, and purchased at the dearest rate, All that a man hath he will give for his life: 
Not natural life.  The Devil well knew the worth of this Jewel, when he durst presume to put at Job to pawn his conscience & Integrity: the insensible eternity of his life, to the securing of a present transient puff thereof. But the life in my Text is more than a bare naked life, it is the life which is in the right hand of wisdom, which comprehendeth all goodness, real good; this is not a natural life, though that is to be preserved and prized; yet for the securing of this life, it is to be parted from and lost; of, 
Math. 16.25.  & in this sense, our Saviour hath determined he who will save his life must lose it: 
Not spiritual life.  The natural life capacitateth to the enjoyment of the good things of God, but this life gives us the enjoyment of our good God himself: this life is not the spiritual life; I do not mean in respect of its nature and quality, for so it is spiritual; but I mean, it is not such in respect of degree, and operation, whereby the life of Grace (the same in kind) is distinguished, as different from the life of Glory: 
but eternal life.  this life giveth us a Converse with God remote, and at a distance subject to weakness and imperfection, and many heat chilling, almost heart killing interpositions, and cloudy dispensations: But the life in our Text gives us the enjoyment of God immediately in his presence: 
1 Cor. 15.12.  fully in himself: perfectly seeing him and knowing him, as seen and known of him, and eternal y without parting from him, or his parting from us, this is the River of Life which runneth in the City of God: into Rivers of pleasure in his presence for evermore: 
Rev. 1.22.  it is therefore that which Christians in Scripture-language call the life of God, the life of Christ; the life of Glory, life everlasting. It abideth after the natural life is expired, it aboundeth beyond what the spiritual life (as distinct from this life) doth or can extend unto. This life is the Emphasis, the excellency of Eternity it being thereof the subject Eternity simply and in the abstract, is an amazing dismaying property, a soul that sitteth, or walketh in the vale of the shadow of death, and casteth his eye on the black, boundless, bottomless Ocean of Eternity, findeth the same to reflect, affrighting dreadful apprehensions on his soul; which are appeased and made comfortable by only discerning eternity is the adjunct unto nature: Men cannot without dread and terror shoot the Gulf of natural death, because thereby they pass into eternity, it is the assurance of life in eternity, which encourageth the soul in so sad passage, and this life eternal is the City, end, estate, unto which the Gate and way in our Text doth lead.  

The means to life.  The means conducing to this end is by a Metaphor called and compared to a Gate, to a way, and as such it doth represent unto our serious observation, the nature, the order, and the number of that means which doth effect, or by which men must work out their own Salvation.  

It's nature.  First, this Metaphor doth note unto us the nature of the means of Grace, which tends unto Glory: It is a Gate; and a way: a Gate a way, are places of personal motions under special prescription, and limitation unto some peculiar place or end: and these places are denominated Gates and Ways in relation to their termination, and the necessity of men's motion in them: a Gate: as that close passage, by which if mwn do not enter, they can no way move in the Way, or Street which leadeth further. The way is that narrow bounded passage, by, or in which men can only move in safety, unto the place at which they would arrive, if they step out of these bounds they are trespassers and in danger, and therefore by their personal motion, under these prescriptions, 
Prov. 3.19.4.11. Psal. 118. ●9.  they can only arrive at their desired places: this than doth teach us. The means which must effect eternal life, is man's personal motion, and activity under God's prescriptions, directions, and limitations; these are the paths of peace, the way of wisdom, and the Gates of righteousness, the termination must be from God, but the motion must be from man, the Lord doth set, but man must keep within these bounds, direction is divine observation must be humane; every man who will get Heaven, 
Gen. 17. C●l. 1.10.  must go to Heaven in God's way: he who will win God, must walk with God, according to the will of God. He that will wear the Crown of righteousness must ran the race of righteousness, 
Heb. 12 1.  eternal life cannot be obtained by humane invention, nor without humane motion, or industry, they will equally miscarry, who stand still in, or strike out of the way, which God directeth, and hath determined: Israel could never have possessed Laish though the Gates stood open, if they had stood still, 
Judg. 18.  and not advanced towards it. Heaven is not the event of idleness, but of activity: when the Lord hath once bounded, determined, directed the Gate: the way of life must move in it with all care and constancy, 
1 Tim. 9.12. Luke 13.24. 1 Cor. 9.24. Phil. 3.14.2.12.  diligence, endeavour, industry is required from men for the effecting of their Salvation; They are called upon to fight, strive, and wrestle, run, press, proceed, in God's Commandments: to work out their own Salvation: I could never yet understand or approve the mute, none moving Religion of such Quakers who pretend most to God's Guidance. Miserable are the desires and hopes of life, which strive not unto the attainment and security thereof; vain are the professions of God, which provoke not motion towards God, such who call Christ, Lord, Lord, hear him, and assent to the truth of what he speaketh, but will not do what he saith, will find the Gate of life shut against them when they would but cannot have admittance; not every one who saith Lord, Lord, but he who doth the will of my Father, are in the Gate, the way, 
ver. 21.  and shall enter into the Kingdom of Heaven, saith our Saviour in this very Sermon, and shortly after this very Text: God hath determined his worship, declared his will, appointed his Ordinances, Men therefore must with all care, caution, constancy and diligence, attend, observe, and do the same, the Gate, the way to life is man's activity in faith and obedience: man's labour in word and Sacraments, Man's industry to do the several duties of his general and particular Calling; having known the will of God, we must up and be doing, having seen the way of righteousness, we must stretch our Limbs, and actively strive and press forward in it: though man is Passive in receiving the first Principles of Grace, and all subsequent strength to duty, he must be an Agent in the pursuit of Glory. I never could believe man had of himself free will to good; nor that man could ever enjoy God, without doing good, with the force of a free will: God may turn our faces towards Zion, but we must go thither on our own legs, they go from strength to strength every one in Z●on until they appear b●fore God, 
Psal. 8●. 7.  Christ jesus may first apprehend us but we must follow after reach, forth unto those things which are before us, press forward that we may apprehended that for which we are apprehended of him; 
Phil. 3 12.  the s●rings may enforce, but the wheels themselves move in the clock, the Spirit helpeth our infirmity; But we must pray, believe, etc. It is Christ who strengtheneth us; but content in all conditions, 
●. 12.  knowledge how to want, and abound, patience under provoking afflictions, must be our own act: Salvation is God gift, but we must seek it, and receive it like ourselves, by serious, studious, zealous, constant motion in the way of God commandments: he tha● sits still when he sees his way, shall never come to his journey's end; the natural language of saving conviction, is, what shall we, do. Be assured (Christians) the who enter not the ●ate, 
Acts. 2 37.  move not in the way, get not unto life Be ye therefore not slothful but followers of them, who through fai● unto duty, 
Heb. 9.11.12. It's order.  and patience) in difficulty inherit the promise.  
Secondly, in this Metaphor we may observe as the nature, s● the order of the means which leadeth unto life: it is a Gate, a way, fir●● a Gate, than a Way, men's motion unto entrance, and after progress in the way of God's prescription, and limitation: God is 〈◊〉 God of order; nor must we think him more regular in humane society, the things of the world, then in the Affairs which concern his own Glory, and his people's Salvation; they who act preposterously in the things which concern men, do reproach the maker, and they who act 〈◊〉 offerously in the 〈◊〉 thin● which concern God, reproach th●i● Redeemer, nature a●● necessity doth make a Gate of entrance, proceed the w● of progress. to any propounded ●end: Inch ition must 〈◊〉 before process: though there is in some sense and ca●e an ●●trance without progress in the wayk of God, there cannot po●ss● be a progress without entrance many may indeed begin in point, but end in the flesh: run well in the first acts, but be hildred in the cou●se of Christianity: after they have known th● way of righteousness, and escaped the pollutions which are 〈◊〉 the world through lust, they ●ay be again entangled therein, a● overcome and turn fr●m the holy Commandment: some who are 〈◊〉 far from the Kingdom of Heaven, may fall short of it: and so● who are almost, may never be altogether Christians, but none 〈◊〉 walk in him, who have not first rec●●ied Christ the Lord: no● can be edified, who are not entered into the most holy Faith the Scriptures, and Ordinances of God, 
Psal. 119.130. Heb. 6.1  do represent unto us the Gate before the W●y of Glory: the entrance of the word of God which doth make wise the sim●le, the first principles of the Oracles of God, the foundations of saith, the first Conception and s●●ming Christ in the soul; the Sacraments of God are suited to this order. Baptism is a seal of an Imitation to the Church, engraf●ing into Christ, Incorporation to the Saints: The Lord's supper is a Sacrament of growth and continuance in Christ of progress in the way of saith, and true Religion and such a● move not in this order, cannot possibly pass unto eternal life: It is in Grace and Religion, as in nature, and secular affairs, and in both: It is all one, not to undertake an enterprise, or ●o invert the order of motion, necessary to any end: They t●at enter not the Gate, may mo●● and go for●ard, but not into t●e City: they who lay not the foundation, may form a frame, but cannot build any standing structure: such who secure not their Birth, and are not rooted in Christ, cannot grow up in him: It is with many preposterous Christians, as with rash g●ddy Concellors, who dispose the Conquest, and divide the Bear's skin, before they consult the war-fare, or go out to kill the Bear, or like wand'ring beggars, who being in constant motion, neither know nor care whither they go, so they have but an house in their eye: so many having heard of Heaven, and Holiness wander with a blind affection any ways, in which they may keep that within sight: but never consider whether they have entered the Gate of this Enclosure: Let me tell you, many will prove this destructive to them, that they take a view of the dignities, without any care of the duties of a Christian, and grow great and strong in the joy, confidence, and expectations of Saints who are strangers, yea enemies to the principles and practices of piety, to the fundamental doctrines of faith, and ordinances of worship; I have with amazement observed deluded souls, to have passed from some gross profaneness, Idolatrys, and Superstitions, and to wander in by paths, with the greatest security, alacrity, confidence, joy, professing (to the Blasphemy of the Gospel, Shame of Martyrs, and Scandal of Religion) the fullest assurance of their interest in, and approach unto eternal life, that is imaginable: and this not only under the greatest sufferings, but also the most gross errors, and grievous sins, pride perfidy, perjury, schisms, seditions, treasons, and rebellions, which were even perpetrated under the Sun; 
Heb. 6.4 5  and what is more with an heaven daring boldness, affirming their abominations to be the cause of God; I could never conceive other cause thereof then this, they having gotten a sight of heaven, tasted the good word of God, and powers of the world to come: giddily to run out without any consideration of the Gate care of entrance, regard unto the Foundation knowledge of, First principals of Religion; but with a blind affection, move forward in any estate? and it is possible to move toward it, and not come into it, to keep it in sight, in a way which leadeth not into it, they deceive themselves, defend all their errors and Impieties, and will not hear of a deviation, because Heaven is in their Eye, Life is within their view, glory is in their intention; as if Balaam were sure to die, the death of the Righteous, when and because he and all his conspirations, and endeavours to curse Israel saw their glory and the good will of God unto them: Beloved friends consider men's Estate is Converted, or unconverted, as to God, Christ, and true Religion, the unconverted must make sure they enter the Gate, the straight Gate learn Principles of faith, lay in their Souls the Foundations of, Religion: the Converted must with care and caution move in the Narrow way without deviation, or divertion without going aside or going back: If you have not rightly entered talk what you will, I cannot but suspect your attainments in grace; many of you talk of Religion, and seem to be zealous for it, forward in it whose confused notions, deluded apprehensions, and deviating Conversations, do witness you have not entered the Gate, or at least, and best are gone aside from the way that leadeth to life: Look to God's order, 
job. 18.4.  if ever you will live with God in honour, whatever Religion's humour may act you to invite God's order, you must know the Earth must not be removed for you; if you will not exactly mind God's method, you must and will miscarry in your designs, 
2 Pet. 1.2.20 21, 22, 23.  and intentions for his life and glory, for sad is their estate who profess to pursue, and yet never enter the paths of peace, and more sad is theirs who entered into the way of Righteousness, turn aside from the holy Comandements.  

The number of the means.  The third thing which lieth in this Metaphor is the number of the means of Grace. It is a Gate a way, singular, not plural, one, not more not many much of the difficulty in the souls passage to life, would be discharged by the multiplicity of paths: the danger incident to the one, would be avoided by entrance into another: whatsoever be the many special acts of holiness, the Gate of righteousness is, and can be but one. The means whereby to get eternal life is one and but one: in its general nature, it is special, it is singular: you may observe they are predicated by unites, one God, one Lord, one Faith, one Baptism, one Body, and one Spirit, 
Eph. 4.4, 5.  and indeed the speciality of it is fixed in one Person, the Lord Jesus Christ who sayeth of himself I am the Way: and well sayeth the Apostle Paul, Christ is not divided; 
john 14.10:  Christ may be differently dispensed by doctrines of Faith, differentent ordinances for worship and directions unto duty, differently exhibited in his different natures, God, Man, Offices, Prophet, 
1 Cor. 1.13.  Priest and King, or different Acts of Mediatorship, as his Incarnation, Converse among men, observation of the Law, death, resurrection, Ascention, and intercession, or differently administered, that is, made known, and exhibited by different Ministers in respect of their Kind, Apostles, Prophets, Evangelists, Pastors and Teachers, or in respect of the different individual Persons under any kind, as Paul Apollo, Cephas, and the like; but in these; all these, or any of these, Christ is not divided; he is and must remain whole and entire, the one, only way to life; These things of Christ may be dissantin●ae, they are not, they cannot be opposita, for they then would be inconsistent, destructive each to other: A Kingdom divided against itself cannot stand, Christ divided doth ce●se to be: they that embrace not Christ under all his exhibited acts and Offices, under all his dispensed Ordinances, Doctrines and directions, in all and every of his Ministers, enter not the Gate, walk not in the way to eternal life: nor are these in any contrary ways, but the same one individual way existing in so many distinct: and different steps such who dream of many, not only different, but directly contrary ways to Heaven, do and will deceive themselves and others: For that Gate and Way which admitteth no Tergiversation: nor regress, no diversion, deviation or stepping aside, on either the right or left hand, and is the same to all a●d every Traveller, can be but one: to divide in the way is ordinarily incident to Saints: but to divide the way is inconsistent with salvation: I have often admitted, and must confess I cannot understand that monstrous charity of our Age, that men should turn backs in doctrines of faith and Acts of Worship, and yet shake hands with a friendly confidence of meeting one another in Heaven: to constitute contrary Churches, consecrate a contrary Ministry, and so create a contrary worship in the form (and Forma dat essentiam,) though the matter be Gods, and yet expect that men should know them as Saints, and call them Heirs of Salvation, and conclude them in the Way to heaven, is as much as if men should conclude the ten Tribes, with their new priest's worshipping God according to the Law of Moses, in their new planted Churches at Dan, and bethel, were equally related to, interested in, and accepted by God as was Judah, and those that feared the Lord, and fled from this new contrary course of Religion, though for matter Gods own institution: I am sure the Apostle was a stranger to this Charity, when he concluded of the Separating Sects in his time, dividing in doctrine, and from the Communion of the Church; 
Coll. 2.19.  that they held not the head, by which the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. I do not deny but Joseph's brethren may too unnaturally strive in the way to their Father: but if any of them start from or turn out of the way, they are not like to see him. Schisms I grant may be in the Church, and they are sinful and sad, but Schisms from the Church are immediately subverting to Salvation: unfitting contentions may arise between Paul and Barnabas, 
Acts. 15.39.  unto an undue heat, concerning Society with a defective brother, insomuch that they may part asunder the one passing to Cyprus the other to Gilicia, an● yet both may meet in Heaven: But Barnabas and Peter's Contrariety to the course of Christianity in a slavish compliance with the Circumcision, is to be contradicted by a zealous Paul as destructive to salvation: 
Gal. 2.11 12, 13, 14.  I withstood him to the face, for he was to be blamed because he walked not uprightly, according to the truth of the Gospel. Hooper & Ridley may with two much heat expostulate the retaining Popish rites & Ceremonies appendent to Religion in the reformed Church & yet agree in the strait and fiery pssage to heaven But Saunders cannot in charity hope in heaven to meet Pendleton turning back upon the Truth, or Grinwald who would not pledge him in the Cup of his Martyrdom fo● the truth of the Gospel: I desire to have Charity towards all men, but Charity must operate in due & proper Acts, according to the quality of the Object, the charity which commendeth countenanceth & concludeth certainty of life unto the many wanderers out of heaven's way, in the bypaths of their own fancy and humour, unto the contradiction of the Truth, and casting off Gods Ordinances, and Gospel's ministry, and cutting themselves off from the communion of the Church, is a foolish pity, inconsistent with the knowledge of God's order for man's salvation: such as make many and contrary ways to Heaven, may make a noise and professions of holiness in the world, but will in the end find themselves mistaken and others by them misguided unto the loss of eternal life, unto which there is but a Gate, a Way, one single Gate, and Straight way, not to be declined: It is indeed true, the heavenly City is said to have twelve Gates, but we must observe this City is the end, not Gate of the Christians journey. The City of life, to which the narrow way doth lead, and the multiplicity of these Gates, are Metaphorically mentioned to amplify the Glory thereof: Man's dignity is ample, and abundant, free and full; but man's duty is auxious and afflicted, straight and narrow; all that enter into the City with 12. open gates, must enter at the one Straight gate; and travel in the one Narrow way, which leadeth thereunto: such as walk at large in sight of Heaven will find themselves locked out of this glorious palace, when their past professions of Christ will make them think it hard.  
I have done with the Subject or thing spoken of (viz.) the means of man's Salvation, the Gate, the way to life: I must now pass unto the Predicate or thing spoken of this Gate and Way, 
The predicate.  and that is, it is Straight and narrow.  
This predicate doth declare the property of the passage unto Glory: it is straight & narrow or as some, straight & low: close & little, as others or serious, & sorrowful: say others It is a Metaphor made use of, to make knwon the Difficulty, & Danger which doth attend Travelers in the Way to life & happiness, as a straight Gate cannot be entered with ease nor without stooping, and many times Stripping a man's self of all things superfluous, and many times many things necessary; nor can men walk in a narrow way with any great pleasure or freedom, no not without striving and pressing many times, to the pinching of their bodies and perplexing their mind how to pass forward, and make their way through unto the attainment of the desired end, and an arrival at their intended places of life, and rest: such is man's estate in the use of the means of Grace for the obtainment of Glory, in his entrance into and walking in Christ Jesus our Lord: Heaven is not had with so much ease as most men imagine, and the light negligent carriage of too many Christians gives men cause to think. Religion is not a business of such facility to follow and maintain, as many dream and suppose; a Christians Conversation is not so smooth and current as many do conceive: Oh no: the Gate of righteousness is more straight, the way of holiness is mo●e narrow: such who will enter it must strip themselves of all superfluities of sin, and worldly substance; they must east off the works of darkness, and a l that sin which compasseth then about, 
Heb. 12.1.  and cast abroad their worldly comforts being read to distribute, 
1 Tim. 6.17, 18, 19  willing to communicate, selling that which they have to give unto the poor: sometimes the passage may be so straight, that they must strip themselves of their very necessaries, Lands, Live, Friends, Houses, Brethren, Sisters, Wife, Children, and Life itself (without which they cannot praise God, nor p●ess in the way to life.) Lying dead in the way by pressing for motion, and progress in the course of Christianity, is many times the event of the Saints labour, and their actual formal entrance into the City of life: nor doth the straitness of this gate, or narrowness of this way; call for, and more necessitate the soul to be thus stripped, then that when thus it do also st●op, bow down, bend unto the very dust, and creep on its very belly: the will must be subdued unto, resigned up to Gods will, in doing, in suffering: Thy will be done is the Child's only cry; and in heaven's way we must become Children, 
Isai. 55.7.  little Children: Man's reason must be resigned up to divine Revelation: The wicked man must forsake his own thoughts, as well as the unrighteous man his ways: naaman's proud heart must stoop to the Prophet's counsel, and wash in Jordan, or he must not lose his Leprosy: God's Word must cast down every imagination, and every high thing which exalteth itself against the knowledge of God, 
2 Cor. 10.5.  and bring into captivity every thought unto the obedience of Christ. Whosoever will walk with God, must walk humbly with God; Christians in heaven's way must like Christ, stoop at Gods will under the rage of men, bow down under the fury of the Oppressor, and let the wicked pass over them: they must sometimes give their back to the smiters, and their cheeks to them who pluck off the hair: 
Isai. 50.6.  they must not hid their face from shame and spitting; they must in many perplexities pass into the possession of Life and Glory: Heavens way is not high enough for sinful man to stand upright in: they must proceed with pain and grief, affliction, and anxiety: for straight is the gate, and narrow is the way which leadeth unto life.  
This Gate is said to be straight, and this way narrow, in many respects, or for many reasons, which the learned do observe upon this Text: as because it is repugnant to man's reason, distasteful to man's lust, and affections, attended with distress, great and many afflictions: every of these reasons are true, and good demonstrations of the difficulty of man's salvation: but I shall not insist upon them, but propose to your consideration one which is more proper, and is most specially intended in the Text.  
Straight is the gate, and narrow is the way to life, for it is terminated, limited, bounded; and restrained; this gate and way is an Enclosure, on each side of which are Bounds which cannot be broken. without danger; there are Limitations which cannot be left in safety: and this is the reason of all that difficulty and danger, anguish, affliction, to which men are exposed, because they must walk, move forward within such straight bounds, and narrow Limits, and may not, cannot with any safety turn back, or turn aside, when once entered into this straight gate and narrow way.  
Man's invention is indeed a large Field, and common Road; but Gods will is a straight gate and narrow way: that once revealed, man is by and to it restrained, and may not turn aside from it unto the right hand, or to the left: man's passage towards heaven is like unto the passage into a prison, or rather a Palace, where the entertainment is by a low, little Wicket, to which men must stoop, and in which they cannot enter with any thing superfluous: and the progress is over a narrow Bridge open on both sides, on which if a man do not move with caution and circumspection, and tread with even steps, he will tumble into the ditch; one wry step may prove his ruin. Holiness is like Jonathan's motion to kill the Philistines upon an high rock, by a narrow path, on each side of which is a precipice, and in which they cannot go but must creep on their hands and knees: Godliness is a most regular militation, in which the Soldiers are kept close to order, commission and instructions not to move one foot without or beyond the same. Marescallo the French General first Knighted a Scotch Soldier for an eminent service he had done, and then beheaded him, for doing it without Commission; and the same God who blessed the house of Obed-Edom for entertaining the Ark, made a Perez Vzza for Vzza's presuming irregularity to uphold it when shaken in the Cart, and in danger to fall; sincerity in Sanctity is a most straight line in which no part is crooked; an upright man goeth right forward in God's way, without bending on either hand; Christianity is a clear Criticism; true Religion is reduced to a narrow point; these are on both hands beset with sin; good is the Council of Wisdom, turn not to the right or left hand, remove thy foot from evil, Pro. 4.2. What the heathen conclude of moral virtue, is most true of Christian Graces (in medio consistit virtus) true virtue is the narrow middle way, the extremes of which in defect or excess are manifest and notorious vice: It is all one in nature to shoot short, or wide of the mark; to be dashed on S●lla or Charybdis, to lose Salvation by profaneness, or superstition; to subvert the faith, by ignorance or error; to root up the Church by persecution or separation; to destroy God's worship by Irreligion or innovation to walk evenly, to sail steadily between those extremes, and works which are on each hand, hic labour, hoc opus, is an hard piece of work, which will cause much care, charge and pains.  
I cannot but observe the Scripture Record doth represent the Saint's integrity to have been proved, and approved by an exact obedience in some narrow Crisis, special Act, and particular point, in which they were most closely Pinched: The whole Law was too large a field for man's obedience in innocency his willing subjection to the sovereign power of his Creator, must be proved by the pinch of one forbidden tree, whilst all in their first creation were appointed, and all others were left common, and free unto his use. Noah must be the Preacher of righteousness by preparing the Ark (an improbable instrument to save him, when the floods should over-whelm Houses, and mountains) Abraham may follow God he knows not whether, but must be approved the Father of the faithful, by hoping above hope, unto the sacrificing of his son Isaac: we have heard of the patience of Job, which is only remarkable in one point, he charged not God foolishly; we have also heard of the passions of Job, he cursed the day of his birth, but he cursed not his God; he challenged, but he charged not the Lord! David's faith was approved by his loyalty, his enemy's head was in his hand, when his heart smote him for cutting off the Lap of his garment; what shall I tell you of Moses, of Jeremiah, of Daniel, of the three Children, of the whole cloud of witnesses, whose faith is found sincere by a single point of obedience, Heb. 11. Christianity is a most narrow Crisis, and must be well and warily di cerned; I cannot but wonder to hear some men when convincingly pinched by a distinct discovery of their deviation from truth, and piety, cry out against distinctions as Antichristian and impious: tell them they must discern between Churches, Ministers, Baptisms; for these contradictions, or contrary Constitutions cannot be Christian, and carry to heaven; they will call off all possibility of conviction by crying out against logical distinctions in matters of Religion; I must tell such in, no case doth that Rule (Qui bene distinguit, bene docet) distinction is man's direction, hold good so much as in the case of Religion and Salvation, which is many times won or lost, upon a nice and narrow point, eating or not eating an Apple, butchering or not butchering an only Son such who pretend to move in heaven's way without distinction, march with confidence, and security to destruction; distinction is the ratio formalis of the straight gate, and narrow way; no difficulty, no danger in a way, which needeth no distinction; saving Grace is a discerning Spirit; the spiritual man is a discerner of the things of God; distinction is the only demonstration of sincerity, and soundness in the faith; Heresies must come, that they who are sound may be made manifest; 
1 Cor. 11.19. john. 10.  my sheep know my voice, saith Christ; The devil is often turned into an Angel of light to engage the Elect of God to careful considerate distinction; the Spirit of God shall sometimes tempt the distinguishing power of ●ods people; true piety must be approved, by a nick, or narrow point of obedience in every condition, and relation, avoiding all deviations, as well as defects, and this cannot be observed if not discerned; there is a simplicity of the Gospel, from to which we must not be beguiled, a truth of the Gospel according to which we must walk with right steps, the outlet of distinction, is the inlet of delusion; neglect to discern the truth that you may embrace it in the love of it; and you shall easily believe lies: the Cautions in Scripture are to no purpose to men who cast off distinction; take heed what you hear, beware of the leaven of the Pharisees, and the like, are insignificant directions to men of no distinction: the neglect of distinction, will make Peter a sinful Conformist, as well as those pointed at in Heb. 10 25. were sinful non-communicants: there is no estate in which we are in the world, which is not on both hands bounded with sin: are we Prosperous? it is a narrow point to receive the Creatures of God with thanksgiving, to use them humbly and with sobriety, not unto pride and tyranny, security and carnal confidence, in the casting off God, or contempt of our brethren: with discretion to esteem, enjoy, and use them as God's good blessings, and yet not to abuse them to the satisfaction of our sensual lust, and the entangling of our souls in sin: How Hard do we find it, in the day of affliction, and distress, to shun sinful, senseless Apathy, Stoical stupidity, and impatient anxiety, piercing grief or fear, heart-perplexing, God-provoking Cares and Complaints, not to lay aside, nor let our natural passions break out, beyond the bounds of sobriety, reason or Religion: to fear without fretting discern danger without diffidence, to be angry without envy, to grieve without grudging: to mourn without murmuring, to be stricken and smitten of God, afflicted all the day long, and lie in silence, without repining or charging God foolishly: or charging piety to be perplexing folly: but to lay our Mouths in the dust under our oppressed innocency, because the Lord hath done it: to be reviled of men, and not to revile again: to be oppressed and persecuted, yet free from revenge: to bless them that curse us, and pray for them who despitefully use us, is a lesson not easily learned: truly friends, my experience hath found it a straight Gate, a narrow way, to retain quick and lively senses, under the restraint of a lively faith: to fear and grieve, and yet not fly in the face of men, or forget God: I cannot but observe Apathy in afflictions is manifest profaneness: 
Isa. 42.25  and impatiency is no less than impious: God aggravateth Israel profaneness by their Stupidity and shameful Apathy: 
jer. 5.3.  when he set them on fire round about, they knew it n●t: It burned them and they laid it not to heart, 
Isa 22.12 13, 14.  he observeth as an argument of insensibility under his hand: He complaineth of them, as impudently impious, because when they were stricken they did not grieve: He chargeth it as an inniquity indelible to be merry and jovial in Feasts, and full expressions of joy, when his providence and their perplexing state doth call for weeping and mourning: and on the other hand he rebuketh excess of passion as no less profane: 
Isa. 15.12 13.  Who Art thou that art afraid of the fury of the oppressor, and forgetest the Lord thy maker: not to fear is inhuman; to fear without faith, is ; not to care is contrary to reason, to care unto vexations diffidence, concerning future events, is contrary to true Religion; not to mourn in, misery is incongruous to men, (Subjects of sense and reason) to mourn as without hope is incongruous to Christians, in whom reason is rectified, and directed to expectation of a better change. The nature of patience doth charge sin on both extremes, it presupposeth, it preserveth passions existent; whilst it aboundeth, restraineth, regulateth the same; we have heard of the passions of Job; I could never understand the patience, and meekness of Malefactors, who suffered the utmost sorrows, under the greatest, most manifest Gild, without the least of grief, or fear, commotion of mind or perplexing apprehension; Yea under the greatest ostentation of joy & peace, being cannonized by their friends for Martyrs, on the only ground of their confidence: which (to the Blasphemy of Christianity and its Martyrs) they call Christian courage, sure I am that they who rejoiced with joy unspeakable and full of Glory, believing in whom they had not seen, were in heavinese under all kind of grief, through manifold temptations; and they who trusted in the living God, who had delivered, and would deliver were by the power of their passions pressed out of measure, and above their Strength; a due deportment in every condition as men, and Christians, is a narrow strait, an estate of great difficulty and danger; the same bounds and straight Limits attend our relation and the duties thereof; How hard for Subjects (as sincere David) to retain Loyalty and affection towards oppressing persecuteing Princes? How hard for Servants to be subject to their Masters, not only the meek and gentle, but also to the froward? to do well and suffer for it patiently, is an hard saying, who can bear it: This Straitness attends our whole Conversation, and the course of our lives in common as Christians; to continue Communion with Christ's Church, under many and great Corruptions, and not to comply with and conform, unto sinful impositions; not to leave God's Ordinances when made grievious to the Soul by humane Appendants, and disorder, not to cease the offerings of the Lord, when the profaneness and violent disorder of the Sons of Elie make them loathe the same; to hear them who say, but do not; only because they are in Moses chair. to beware of the leaven of the Pharises, being bound to hear them, who ordinarily teach for doctrines the traditions of men, and make the word of God of none effect: to retain Church unity under its impurity, and attend Gospel-ministry in profane subjects; to be zealous for reformation, without running into, or striking hands with separation, is, hic labor hoc opus to religious hearts who walk uprightly according to the truth of the Gospel, a straight gate, a narrow way, a narrow Crisis and point of duty, which cannot be declined without danger, sin lying on both hands, by defect, or excess to destroy us: the way to heaven is apparently straight and narrow, because thus bounded and terminated; and for this reason our Saviour doth declare it so to be.  
In this Sermon, our Saviour doth direct exact obedience into a narrow Crisis, and place perfection in a straight punctilio: The scope and drift of the Sermon is to show the bounds and limits of the way of life, the restraints of Religion, which the error and superstition of the Jews had broken down, to the facilitating of their passage to Heaven.  
His most pleasing Preface propoundeth poverty of Spirit, mourning, meekness, purity and persecution, and the like perplexing properties, as Conditions of the Beatitudes he doth declare: His directions unto duty begin with a determination of dread, He that breaketh the least of these Commandments shall be least in the kingdom of Heaven: and so proceeding to terminate duty by a clear exposition of the Law, he placeth the breach of the Law in a little, narrow point. Murder he determineth in a scornful word in gesture: Adultery in the cast of the eye: Disobedience in the neglect of a parent profaning God's Na●e in a groundless and trivial Oath: the whole matters of his Sermon are most strict Rules, in the observation whereof he placeth perfection, in similitude to God: and in this very Text the strait is opposed to the wide Gate, the narrow to the broad way, the way of sin is an open Common, the champain ground, in which the mighty Hunters against the Lord do sport themselves without any limits: but the way of Sanctity is an Enclosure, a passage perilous, fickle, difficult, dangerous, in which men cannot move without fear and care, without pain and grief, without crosses and losses, without smart and suffering, without pressing and striving, and yet out of it they may not turn to right or left hand without certain ruin.  
The way to Heaven is a red Sea passage, in which there is no possibility of motion unto safety and life, but by going forward; for enemies are behind, and walls of water do on each fide enclose us, if we give back the enemies will destroy us, we cannot step aside but the Sea will drown us; by going forward we may meet with a wilderness march, and many encounters with the sons of Anack, and the Kings of the Countries through which we travel: but we are sure at last to arrive at the Land of life and promise, for straight is the gate and narrow is the way, which leadeth unto life.  
I have done with the explication of this Proposition: before I pass to application, I shall note and but note unto you the Arguments which do convincingly demonstrate that strait is the gate, and narrow is the way which leadeth unto life, and I shall not wander to seek them, they are suggested in the Text, and are these.  
Life is the end unto which this way doth lead, and that you Arg. 1 heard before is an estate of excellency, its obtainment and effecting must needs be by means of intricacy; difficulty is inseparably attendant on dignity: the passage into a Prince's Palace is not common or easy, but by many straight gates and dark entries: Pebbles lie common on the surface of the earth, but Pearls are hidden in the bowels thereof, and must be digged out with difficulty and danger: Needs there be any more said to convince you, that Grace and Holiness is a straight gate and narrow way, then to tell you it leadeth unto glory: this estate was not purchased without the Lord Jesus coming from Heaven, being tempted by the Devil, tormented by men, forsaken by God, and his passing through the straits of a shameful cursed death: and can we think it should lie common and open without guard or enclosure, for any that will, when they will, which way they will to enter into? It is below its worth, and should expose it unto contempt.  
This Gate and way is straight and narrow, because singular 'tis Arg. 2 one, and 'tis but one. In this way we must go to Heaven, and out of this way we cannot get to Heaven; singularity is always attended with difficulty; be this way never so foul & tiresome, never so tedious and troublesome, we have no other way in which we can walk to this end: all confinement is cross to man's spirit: How are ●en affrighted from, and afflicted in the ways of godliness, because of reproach of singularity? which should be rather their inducement and encouragement to perseverance with all diligence; for the Heirs of Heaven are singulars, not every one that cryeth Lord, Lord: the way to Heaven is singular, but one enclosed, prescribed way, though our corrupt nature be disposed to run at liberty, and profaneness will bear no restraint, yet we must know we must keep close to God's Commandments, and walk in the one way, the one Gate of his appointment unto life. Nature hath made many ways to death, and but one way of difficulty and danger to pass into life, and corrupt nature can and doth create many ways to Hell: but the gift of God is eternal life, to be obtained in, and by that one, and only way, which he hath determinated bounded and revealed.  
This Gate and way to life is straight, and narrow, because few Arg. 3 there be that find it paucity of Travelers does make, as well as proclaim difficulty in the way of motion: for because few pass through it, it is untract, untrodden, not easily to be discerned: Christ's flock is a little flock, the Elect are but a remnant: there are but a few names who are found faithful: many may follow Christ but there are few will sell that they have, and give to the poor some will deny themselves, take up their cross and follow him many will call him Lord, Lord, but few will do what he saith: many may strive to enter in at the Straight Gate, but few are able to effect it: nor is there any more plain and clear demonstration of difficulty and danger then the paucity of those who pass through it: a common Road, is a beaten Road, every man will travel the open way, few will take pains to pass through straits to the poscessions of life and glory.  
This gate ie a straight, this way is narrow, for there is in it no entrance, no process without diligence. our Saviour did direct his curionists questions to strive to enter in at the straight gate, but Arg. 4 this puts me upon the application.  
The Application of this Doctrine might be large, and various, 
Application.  but time will not allow me to expatiate: but doth constrain me to contract I will therefore pass by those many Inferences which flow from hence, and confine myself to my Text, and our Saviour's method (viz.) an exhortation, affectionately to embrace and earnestly to press forward in the straight gate and narrow way.  
My beloved, be entreated seriously to reflect upon your thought, s that straight is the Gate, and narrow is the way that leadeth unto life, and let difficulty, persuade, provoke your diligence consider the words and exhortation of our Saviour, enter in at the straight gate, and narrow way, so our Evangelists, doth report it: but Luke reporteth it, strive to enter in at the straight Gate: The duty is the same in both these Evangelists, though the different occasions on which it was persuaded, caused some difference in expression; but both the sentences are considerable and have their Empha as St. Ma. presents it to us; it guideth our choice & affections to embrace: according to St. Luke, it provoketh our industry in pursuit of our chosen object, that we may not miss to attain the end: enter in at the straight gate, that is, choose, and affectionately embrace the way of danger and difficulty, in which you cannot move without ear and cost, without courage and consideration, without pressing and perplexity; although your nature cannot but affect ease, desire to walk at large, reluct under the very thoughts of restraint, and regulation: be wise, be well advised by me (saith our Saviour) who have, and know the issues of life and death, to deny yourselves, and direct your feet into the soul way, straight g●●e and narrow paths: cast yourselves under divine direction; pass your lives in an exact observance of divine prescription; receive the yoke, abide the bonds of the Lord Jesus Christ; decline the way with, and in which flesh and blood is so much, so well pleased, and resign up your mind, will, affections, actions and passions, to the restraints of Reason, to the regulation of Religion: answerable to this Exhortation is our Saviour's Argument, drawn from the end unto which this straight gate doth lead: It leadeth unto life: as if he should have said, you see before you different paths, you are to make your choice, be by me advised to consider, that broad way, and wide gate, leadeth to destruction; but this start gate and narrow way leadeth unto life: guide therefore your affections by the end you aim at, and enter in at the straight Gate. I this day set before you life and death, choose you which you will take: I cannot but tell you, if you embrace the broad way, follow the multitude to do evil, please your own lusts, and live as you list, without regard to, or restraint by God's holy Word, you shall enjoy present case, and future endless misery: but if you decline this broad way, and enter the straight Gate, deny yourselves, enter the way of God's Commandments, and walk uprightly in them, not turning aside to the right or left hand, you must indeed undergo present hardship, but shall hereby attain unto, arrive at eternal happiness.  
Let the end, the last in your enjoyment be the first thing in your intention, and you cannot stick in your thoughts what to choose: who will not labour for life, rather than lie still and die? Who will not pass some straits to possess such glory, rather than live in pleasure and lose salvation for ever? who at the day of judgement will not choose the portion of Lazarus before that of Dives? How sad a check is it to Dives comforts to hear the Lord say, Thou hast now thy good things, but shalt he hereafter tormented? How reviving refreshing is it to poor Lazarus, to know the Lord looketh on his low estate, and resolveth, that he, in this life afflicted, shall be in Abraham's bosom abundantly comforted, cost what it can, be it never so straight and narrow, enter in at the straight gate, it leadeth unto life.  
According to St. Luke, Strive to enter in at the straight gate; enter into it, for life is the end of it, strive unto this entrance for you labour for life, and that calleth for the utmost diligence and violence of endeavours: strive not feebly and faintly, but with force and vigour; press forward in it with strength and vivacity, with power unto perplexity: strive unto, and again, until you sweat, until you bleed again, press into this narrow passage, until you be immured and perish, if need so require: stretch your limb● until you be not able to stand; walk with, wait on God, until and after you are weary: you cannot live with God unless you love God, you cannot love God unless you embrace him: pursue him with all your heart, with all your might, with all your soul, with all your strength: you seek salvation, though it is not wages, you must work for it, work out your own salvation with fear and trembling, with a fear of diligence, not of diffidence and despondency: a sight of Israel's glory will make a cursing Balaam cry out, Oh that I might die the death of the righteous, and that my latter end might be like his: but the laborious life of the righteous can only secure the happy death which passeth into eternal life. Heaven is not had with a wet finger: short wound wishes will never set any in the haven of everlasting happiness: the slothful in Christianity can never inherit the promise the kingdom of Heaven suffers violence, the violent take it by force fight so as to get victory, so run as to obtain, so wrestle as to prevail, so strive as to be able to enter the straight gate, for straight is the gate and narrow is the way that leadeth unto life.  
Give me leave to enforce this general Exhortation, unto an industrious pressing on in holiness, and heaven's way, by some fe● motives, which may persuade with you, and make you see the necessity thereof.  
Consider therefore:  
Heaven's way is an hard way, it is a way of difficulty, must be walked in with diligence: it is a way of danger, must be traversed with care: 'tis a way of dolour and distress must be moved in with deliberation and discretion: Heavens way is an hard way, because as you have heard it is terminated and bounded, out of which there is no starting on either side, with the least of safety: Besides that, 'tis thus hard in itself, it is made more hard by these things which attend it, or rather us in the entrance into this Straight Gate: and narrow way for it is to every the Sons of men.  
A way of obscurity; hard to find out, hard to be traveled in, 
Heaven's way obscure.  it is a Mystery: Great is the mystery of Godliness: Mysteries are not easily understood, it is a peculiar privilege, a special favours a gift from heaven, from God, 
1 Tim. 3.16.  to know the mysteries of the Kingdom of Heaven: this is not obivious to every eye; the natural man receiveth not the things of God, for they are specially discerned: this way obscure in itself is untrodden, few there be who find it: 
Mat. 13.11. 1 Cor. 2.14.  the tract is small and little, not easily discerned the footsteps found, are to be followed, but their impression is so little that they are soon worn out: Examples of exact obedience are very few: one Noah serving providence in the means of his own appointment, is the Preacher of Righteousness: to the old world, one Abraham is the pattern of perfect resignation to God a sufficient: one Moses for meekness; one job, for patience, one David, for Int●g ity, and so singular Saints have trodden, the tracts of special Graces, in the way to Heaven: and their footsteps are to be found with most diligent search and accurate observation: this obscure and trodden way to life: is perplexed with many intricacies, and doubts, which do arise from the variety of God's providence, and variation of our condition how to carry in a single, how in a married? ho to carry in an adverse, how in a a prosperous state, how to carry in society, and variety of Society? how to carry in solitudes? how to live by faith in all conditions? how to live under God's Ordinances, under all dispensations how to do the duty of a Minister and of a common member to the Church? How to pursue the purity, and how to preserve the entity of the Church? how to advance the power of godliness? and how to attend and edify ourselves by God's Ordinances, under confused corrupt disorderly profane administration? In a word h●w to perceive, and perform the Crisis and Punct●lio of Piety pointed out, and to be put into art by and under the present providence, so as not to fli● into 〈◊〉 on either hand, are such cases of conscience, and doubts of mind which must, but cannot (with ease, nor without much diligence, and difficulty) be resolved, for our guidance in the straight narrow paths, which lead to life and glory.  
Yet again consider this obscure, untrodden and perplexed way to Heaven: is more hard to find, to enter, by the many bypaths and delusive deviations which lie on earth-side thereof: what necessity to try the Spirits: many Spirits not being of God, so maerrors in doctrine, darkening the faith, such subtle insinuations of seducers, drawing from the truth that the Ministers of God cannot b●t fear, the people should be beguiled from simplicity of the Gospel: And the people cannot but find by Peter's fall, it is an hard matter to walk up rightly according to the truth of the Gospel, the Devil transforming himself into An Angel of light is not soon or easily discerned, or discovered, good men may be catched with error, yea Peter and Barnabas goodmen, and Ministers may be carried away; with the dissimulation of seducers; for the false Apostles appear even as the Apostles jesus Christ obscurity must provoke enquiry and serious study, for the narrow bounds of truth and Piety are not discerned, without much difficulty.;  

Heaven's way opposed.  This is a way of no less obscurity, than opposition: Christianity is a constant militation Whatsoever be the mutation of humane affairs in the world the Church of Jesus Christ i●, and must be militant; till he come in Glory being entered we make no progress in piety without blows; Godliness is the taking of a Garrison, the Gate is hardly gained, 
Heb: 10.23  and that entered; every steep in the streets is to follow the stroke of a begun victory: after, yea immediately after, they were enlightened, they endured a great fight of afflictions: Israe● possesseth not the Land of Promise but by the pursuit of Egypt, passage through the Sea, Conflicts with, and unto the Conquest of the Sons of Anak, and Kings of the Countries: and sincere Saints must cut their ways to heaven: 
Ephe. 6.12.  Wrestling not with flesh and blood, but against Principalities and pours against the Rulers of the darkness of this world and spiritual wickedness, in high Places, so subtle and many are the temptati●n● of the Devil, that it is hard for the most serious soldier under Christ's Banner to be able to stand against the Wiles of th' Devil. Oh straight Gate: Oh narrow way; where our hands must h w and cut open the way in which our feet must rread; if we will find eternal life: this way is yet the more difficult and straight, beccause our depraved nature is averse unto this obscure, opposed way; The natural man is at enmity with G●d man's soul cannot receive righteousness, with out reluctancy; 
Rom. 8.7.  holiness is not only Supernatural, and above our reach, but contronatural and against our disposition, Constitution, and Inclination; Heavens way is uphill, and against heart; we are loath to enter the Gate, and more loath to proceed in the way to life; many strive but are not able to enter we are by nature of dull Capacity to discern slothful to endeavour: and therefore move heavily in undertakeing the profession of piety: we are by nature feeble, ready to faint under difficulty; fearful of heart ready to fall back, on the first assaults of opposition; we are by nature of a wand'ring spirit ap● to go astray. Errors and Schisms, are the fruits of our flesh; We can easily deviate into bypaths, 
Gal. 5.  turn aside from the way of truth; a direct Course is a matter of great difficulty and much diligence.;;  
Christians, if in good earnest you seek life, you must strive, you cannot without great struggling unto and against, vanquish the difficulties of obscurity, opposition, and your own averseness to the way to Heaven.  
Strive to enter in at the straight gate, for your entrance is indispensably Motive 2 necessary; the gate to life is but one, and no entrance into this gate without striving: No possibility of salvation but in God's way, be it never so contrary to our own will: And so narrow is the punctilio of piety, and passage to life that a passion, a point of good manners doth many times divert us, and endanger our salvation; David's fretting did almost, and Peter's fear did altogether trip up his heels in the way of truth; he walked not with a right foot: yea Peter good manners must be sometimes rebuked by his Master's pity, If I wash thee not thou hast no part in me: Be God's way never so repugnant to reason, a proud Naaman must stoop to it, or retain his Leprosy to his ruin; be the gate to heaven never so much against our Will, we must into it, for we have no other way: He that loveth any thing, though life itself, better than Christ is not worthy of him. The gate and way to life is most certainly, Causa sive qua non; if we will not strive we cannot enter; and if we do not strive, let us profess Christ at what rate we will, and possess the dispensations of Christ's Gospel, privileges of his Church, and presence, in what measure we can; when we would enter life we may knock in vain, for the Lord will protest he knoweth us not, we were not under his conduct in the way, and may not therefore come into his communion in the end of our Religion.  
Strive to enter in at the stait gate, for the success is certain Motive 3 unto serious and constant diligence; your industry shall be enforced to its end; God is not bound, but he doth not deny his grace to such as strenuously, studiously press in the way of his commandments: This is the Argument by which the Apostle persuadeth diligence and activity for salvation, Work out (saith he) your own salvation, for it is God that worketh in you to will and to do of his own pleasure. Such as proceed in the conflict under Christ's Banner, shall not fail of the conquest; such as persevere in pressing forward, shall find the grace of Christ sufficient for them, until they apprehend that for which they were apprehended of Christ Jesus. Our Saviour indeed telleth us, many did strive but were not able; but you must understand it aright, they strove unto, not in the act; they strove under the pangs of conviction, put forth many good purposes; but these proved abortive, and never passed into act; their hearts were never indeed set on God, on Christ, on Holiness; their judgements were herein informed, but their affections were not herein inflamed; for he that hath an heart shall never want strength to go to heaven; strive in the entering, proceeding act, and we shall prove he wh● hath begun his good work shall and will perfect it, unto the day of his Grace.  
Motive 4 Strive we to enter the straight gate, for the end is more worth than the utmost of our endeavours; Heaven will make amends for all the hardship of the way thither. How did the Patriarches press on the bare perceptions of faith, not having received the promise (which we have performed) but seeing them afar off, 
Heb. 11.13.  saluting them at a distance; our Lord Jesus hath led us this way, for the joy which was set before him, he endured the cross, and despised the shame. The conscience of duty will make a sincere Saint confess, that in the most exact of his obedience, he is an unprofitable servant; but when we shall come to make a sensible comparison between the dignity we receive, and the diligence we used, the difficulties we felt, we shall find cause to cry out, by Grace we are saved: The light and momentany afflictions through which we pass here, are not to be compared to the exceeding, eternal weight of glory which we shall enjoy hereafter. Our present pressing, fight, striving in heaven's way may cost us many a weary step, and weeping eye, many sighs and groans, many prayers and tears, many care● and fears, many an aching head and heart: It may cost us our best worldly enjoyments, dearest Relations, and our very life, but cost what it will, it can never cost too dear: If once we arrive at this Haven we shall sit down without the least repining, repenting thought that ever it cost so dear; we would not for ten thousand times as much have lost eternal life.  
Christian Friends, I hope the consideration of these things will excite your diligence, and provoke you to press through the many difficulties and dangers which are in the way to heaven, and stir up yourselves to strive to enter in at the straight gate, and go forward in the ●arrow way which leadeth unto life. What now remaineth but that I present you with some few Directions, which being well observed may facilitate your passage to glory, alleviate your burden, and make Christianity, the course of piety, a course of more delight and ease. Observe therefore these Rules for your help herein.  
Go not without God; march after the Captain of your Salvation; Help 1 under the conduct of the Lord of Hosts; the presence of God is the prop of the soul in all perplexity; the most certain protection of his people in all their distresses and dangers; the only assurance and encouragement that God ever gave, or his servants ever desired in all their undertake of difficulty and danger was, his presence; Jeremiah must stand as an iron wall, and pillar of brass against Kings, Princes, Priests, Prophets, people, under the alone protection of, I will be with thee, saith the Lord; So also do the Ministers of the Gospel. God's presence is the best security in all our straits; his Spirit will guide us into all truth, resolve all our doubts, and be a voice unto us saying, This is the way walk in it. When we are ready to wander on the right or on the left hand, his Providence will supply all our wants, his Grace w●ll support all our weakness; in a word, whatsoever be our temptation his wisdom will find for us a way of escape, that we may be able to bear it; for if God be with us, who can be against us? what can be too hard for us? I know how to want, and how to abound; I can do all things through Christ which strengtheneth me, was the Apostles, and is every Saint's experience.  
Christian Friends, your progress towards heaven is as a Wilderness-march to the Land of Promise; stir not without God. Take up Moses resolution, Verily if thou go not with us, we will not go up hence: Be not put off with an Angel, the Angels are undoubtedly ministering spirits to the heirs of salvation: We own much to God for the Ministry of the Angels, they pitch their tents about them that fear him, and keep them in all their ways. But (my beloved) the difficulties which attend our salvation can only be vanquished by a Divine Arm, 
Isa. 49.25.51.14, 15.  they are too strong for any created being; to divide the Sea when the waves roar upon the Captive exile, hastening to be delivered, it is the work of the Lord of Hosts; to take away the captive from the mighty, and to deliver the prey of the terrible, is the proper act of the mighty God of Jacob. Move not without God, as ever you mean to move with strength and success; for of ourselves we can do nothing; the Lord is he who worketh our works in us and for us, both to will and to do.  
Help 2 Get and study a right Map of Heaven; get the description of the City of life, for the nature and situation thereof will not only inflame your affections, and add wings to your endeavours, but will help us to guests how to steer our course thitherward: To be well skilled in the Map, is the great benefit of travel: And to have good intelligence of the enemy's Quarters, is the great advantage of Warfare: The paths of peace are only made known by Wisdom. The Prince of life can only reveal the state and passage unto life: The Lord Jesus resolved his Disciples to be more than half in Heaven, when he could assure them they knew the place, and they knew the way. My beloved cleave closely to the Scriptures, and study them, they show the new Jerusalem which is above, the Rivers, Rocks and shelves, the Ports, Creeks, Straits and narrow passages which you pass; the dangers and difficulties which attend you in your passage, the people and Enemies you must encounter, and how you may direct yourselves in all these. Christians, know that the light of Nature is too dark to describe the dignity or difficulties; the dictates of men, the traditions of the Church, the determination of Council, the Laws of Princes, are improper, imperfect directions to the duties whereby we travel to Heaven. I despise not those, but give them their due honour: But I would have you to remember Israel's wilderness-march to the Land of promise was in every step directed by the immediate Oracles of God: And the eye of Faith did direct the Patriarches through many narrow, straight passages, to seek the City not made with hands, and the Scriptures were written that you may believe Christ is the way, and that by believing you may have eternal life, search then the Scriptures, for in them you think, and I am sure you have eternal life.  
Gain an account what it may cost you to get to Heaven: Praemonitus, Help 3 praemunitus; a foreseen Charge is easily defrayed; our Saviour's Advice is, that we be wise Master bvilders, and politic Warriors, to forecast, a capacity to effect, before we undertake an enterprise; and to complete the Fabric, before we lay the Foundation; he who can account all things loss and dung in comparison of Christ, will easily insult over difficulty in Heaven's way, and triumphantly resolve neither distress, nor tribulation, nor persecution, nor peril, nor sword, nor famine, nor nakedness, shall be able to separate from his love of Christ, 
Rom. 8.38, 39  but in these he shall be more than a Conqueror; they who consider it is written of God's Servants, for thy sake we are killed all the day long, and accounted sheep for the slaughter, will not think much to lay down or lose his life in the Gate, by pressing in the narrow way to life; Convince we ourselves that Christ will have our all, or none of us, he will be embraced above all, he hath declared whosoever loveth Lands, Houses, or Wife, or Children, or life itself better then him, is not worthy of him, we then shall easily deny ourselves, and take up our cross and follow him; Remember we, that through much tribulation we enter into Heaven, that the true Religion and course of Godliness did and doth call for the loss of all outward comforts, and propound future glory, a better and more during substance; we shall then take joyfully the spoiling of our goods; expectation maketh hard things to be born with ease.  
Grave upon the soul principles of true Religion, the first principles Help 4 of the Oracles of God; for these as the basis, or ground plot of any building, as the axioms of any Art or Science, or as the first draught of the Picture, do facilitate and direct the future structure, and perfection; and are in all straits eminently serviceable; Gods method to make his people walk in his way, is to write his Law up in their hearts; uncatechised souls having confused notions of faith, which through want of order, and ability, do perplex and entangle themselves in the ways of piety, many times in a blind zeal they confound the substance, and Circumstances of God's Ordinances; and make a defect in the one, equally heinous as in the other; and not knowing how to guide their judgements, they charge upon themselves duties whereof their relation or condition doth deny them to be capable; be sure you lay in the soul the first principles of the Oracles of God, and then leave them by a regular progress in Christianity; sure I am, that some, yea many souls are shipwreck for want of balanced judgements: many lose all by lifting themselves up to the dignities of Saints, not once acquainting themselves with the duties of Saints; and pretend unto the joys of believing, without once pondering the principles of faith; the unacquainted with, will easily ere from the faith; seducers need no better a Subject for their design, then simple souls affected to, but ignorant of the truth, and way to life.  
Help 5 Get, keep, and exercise a spirit of discerning; In all your getting, get understanding; Wisdom to guide our affairs will make our burden easy, the spirit of grace and sanctification is a spirit of discerning, the spiritual man judgeth all things; Heavens way is in nothing so straight and narrow as in the bounds w●ich restrain us; the dangers which on all sides limit it; true piety lieth in such narrow points that without a clear judgement and good understanding we cannot hit it; the Devil and his instruments are so politic and subtle, that without a spirit of discerning they will readily delude, they lead captive silly souls; through want of wisdom we entangle ourselves, and many times make stumbling stones in our own way; want of judgement causeth superstitious scrupulosity, rash censuring, vain presumption, and feigned reverence, he that is not able to discern between good and evil; will many times condemn good as evil, and take evil for good; will through fear of sin fly duty, or be bold to rush into sin without fear; he will not respect, or he will renounce God's Ordinances, because of men's disorders; or else he will impose his own inventions, and think to please God by a voluntary humility. By the spirit of discerning, beleivers must prove Doctrines, try the spirits, distinguish Ministers, know the Devil when appearing an Angel of light; differ Christ's Church, from the flocks of Christ's Companions, and discern God's Ordinances from humane inventions, conversant about them, or in their room and stead, and direct their own conversation in, and according to the speciality of duty, which the providence of God and their present state doth require. And know how to choose or refuse things indifferent, and sever them from things necessary, and walk with even, upright feet according to the truth of the Gospel. Fellow God with the ease and freedom of those Travellers who see and know their way; no difficulty like darkness in the things which are to be believed and done, because life, and eternal life is dependant thereupon.  
Give up yourselves, your whole selves to the will of God. Subjection Help 6 is an estate of ease; nothing but a stubborn nature and perverse Will can perplex them who are at the command of others: How easy are the ha●d things of Warfare, by the keeping of the Soldiers in strict obedience to their Officers? shall not it be much more such to us, if we will yield free and full obedience to the Captain of our Salvation? Let therefore your judgement guide affection; piety, prevail against policy; what you should, against what you would do. Let Gods Will once revealed become unto you the reason of all obedience in action, and acquiescency in passion; pray hearty and in truth Father in Heaven let thy will be done, captivate carnal reason, and bring every proud thought and high imagination in subjection to the will of Christ, debates of flesh and blood are distracting to the mind, and destructive to the soul. Paul found not a more ready way than not to reason with flesh and blood, when God was pleased to reveal himself to him. Let the eye of reason read Gods will revealed, and then by faith silence the dictates, and lead captive this depraved power; resignation unto God's will is the formality of true obedience; therefore called obedience of faith, and this obedience can be the one●y easy property of God's Children. God's will is and can be the only warrant of his worship; to offer God man's inventions, is to go a whoring from him, and to rebel against him; our Religion must be according to his express direction. It is the great anxiety of the godly to know the will of God; but obedience or a readiness and resolvedness to believe what he shall speak, to do what he shall direct, and to suffer meekly what he shall dispose, is a discharge thereof; for he that will do, shall know the Will of God: the bending carnal, wrangling reason to the pleasure of the most high, will pass us with much ease through the straight Gate and narrow way which doth lead to life.  
Help 7 Go in good Company; it is not good for man to be alone, was God's reason for creating humane society; solitude is not more sad than dangerous; two are better than one, if one fall the other will lift up; go therefore in company towards Heaven; it is God's direction that we should assemble ourselves, and go in troops to his Sanctuary, and call upon one another to go up to Zion: Christian Souls stand charged with one another. It was a saying beseeming a cursed Cain, Am I my Brother's keeper? Gospel Counsel is that Christians consider one another, to provoke unto love and good works, that they exhort one another daily, lest any be hardened through the deceitfulness of sin, and that if any be overtaken with a fault, he be restored by a spirit of meekness. I confess there are few who walk in Heaven's way, and find out the straight gate and narrow way, yet there are some and it will be hard indeed that we stand or go alone in the perplexing paths of life; say therefore as David, I am a Companion for them who fear God.  
In the choice of your company be sure you look to two things; Keep in God's true Church, and under God's true Ministers. These are the most certain conducts unto glory, the very Ship and Pilots which convey us unto Life; by, and unto these are dispensed the promises of Grace, and Covenant of Salvation; union with, and subjection unto these, is our security in all straits, and propriety in all the promises, God hath promised nothing to individual persons, but all ●hings to and for his Church, and so to the Sons of Zion, as members of his Church, non-continuance in Communion with the Church, is in Gospel language, not holding the head, by which the whole is increased. Separation from the Church is most certainly destructive; to be cast out of Christ's Church is the severest doom on this side of the last Judgement; and to cast ourselves out of the Church, is the greatest and saddest sin that can be, on this side the sin against the Holy Ghost: They are equally in danger who throw themselves, and who are thrown overboard by others. I could never yet know how to differ the estate (more than by the sin of it) of a self-excommunicate, and an excommunicate by the Church: God's ordinary power and presence of grace is confined to his Church Catholic Visible (for of the invisible these things cannot be predicated) and therefore ex Ecclesia nulla salus: All men of all opinions concerning the form of the Church, do agree in this, That there is no ordinary way of salvation out of the Church; and all Churches constituted of old, or gathered of late oppose them elves, and are opposed to the world; calling the men of the world into communion with them, as ever they look to be saved; and cast into the World, and so unto Satan, the god of the world, whomsoever they cut off from the Church.  
The Church of God may backslide, and be defiled; the Ministers of God may be careless and negligent; yea profane, proud and persecuting; the sheep may be not only not looked after, but driven and violently scattered on God's mountains; their waters may be pudled, and their pastures trodden down; God's Worship may be defiled by corrupt Appendants, and so his Ordinances may be disorderly administered, and his Word may be made of none effect by men's traditions; the keys of the Kingdom may be turned against those who follow Christ: and these evils are not only provoking unto God's jealousy, but also a sad Omen of his departure; and the Churches approaching devastation and dissolution: But yet, whilst they continue really a Church, and relatively his Church, and retain his substantial, essential Worship and Ordinances, and he continueth his own Ministry and presence, though his provoked, reproving presence; departing, expostulating presence, those that fear his name, and mourn for the abominations they cannot mend, must not withdraw themselves, despise or neglect his Ordinances, or decline his public, solemn Worship. When the sons of Ely by their profaneness, and the violent disorder of their Ministration, caused the people to loathe the offerings of the Lord, I find not that any did leave off or forbear to bring them: And when the Image of Jealousy was in the Temple, and brought God to the threshold ready to departed, I find not that the people fled from it. Christians, we must follow, not go before God: When he removeth the Candlestick, than we may seek light elsewhere; but if his Ordinances abide his, though by dim and dark lights; they are in Moses chair, and we must hear them. I could never yet understand by that caution (Beware of the leaven of the Pharisees) hear them not; for they teach for doctrines the traditions of men. I cannot but commend to your ferious consideration the prayer of the men who did fear God, and Gods answer unto them, in a case of disorder in, and defection from the true Church; it is in Cant. 1.7, 8. Tell me, O thou whom my soul loveth, where thou feedest thy flock, where thou makest them to rest at noon; for why should I turn aside by the flocks of thy Companions? If thou know n●t, O thou fairest among women, go thy way forth by the footsteps of the flocks, and feed thy kids beside the shepherd's tents: The men who feared the Lord were at a loss for to find and determine the Assembly in which Gods gracious presence might be enjoyed: they were afraid of falling into the flock of Christ's Companions, who were separated Assemblies, gathered, self-constituted Assemblies; worshipping the true God with his own Ordinances, as to the matter, but by a self-consecrated Ministry in self determined places (and so defective in the essential form) and for their profession, and pretence of relation to Christ called his Companions: In this straight they seriously inquire and pray God for direction what to do, and which way to turn; and he directeth them by two marks, as standing and infallible signs, by which to steer their course; The footsteps of his flocks, the solemn celebration of his own Worship: And the Shepherd's tents, the regular existency of his Ministers, by the order of his appointment. Give me leave to note unto you some observations of an Author, whose name hath more acceptance and authority with many among you then what I can say. He referreth this Scripture historically to the state of those who feared God under Jerobohams' schism and rebellion, and when Judah was defiled with Solomon's High-places and Idolatry; and inferreth, A Church is black, its deformities stand in the fall, 
Cotton.  and sins of the people and Princes; in their folly, declining to Idolatry, in their schisms and rents from their mother; in their profaneness, apostasy and rebellion in Church and Commonwealth.  
He observeth, there may be a true comely Church in the midst of these deformities; the sins of the Princes and people may make the Church black, but cannot take away her comeliness; run we not therefore from the Church because of her blackness, but run to her and embrace her in the midst of her defections.  
This teacheth the children of the Church not to separate from the Church for corruption sake.  
It was a sin in them who were angry with the Church, as some of the separation are and do departed from us: What, and if some cast off England shall we reject her, because some of the sons of her Mother do so.  
Here is showed two marks of the true Church of God; The footsteps of his flocks, Assemblies of God's people to his true Ordinances; and his own Ministers.  
Thus far, and in these words doth this reverend Author, though afterwards a great countenancer of the thing he here condemned. This I say Christians, it may sound harsh in your ears, but you must let it sink into your hearts. The Church defiled and disordered, must not be despised or declined; the Worship and Ordinances of God uncomfortably, unprofitably administered; yea with some superfluous Appendants must not be disowned, or determined evil; but embraced and attended as his Worship. The crisis of piety in this case, is to maintain our converse with God in his own Ordinances, dispensed in a mode, grievous yea loathsome to our souls; continue our communion when we mourn for what we cannot mend. Observe it, Christ's Ministry was most vehemently, convincingly, enragingly invective against the erroneous Doctrines, profane and superstitious lives of the Church of the Jews, and her Priests, and Teachers, yet he continued communion with her, and appeared an Advocate for her against the flocks of his companions, self-gathered, constituted Churches; we know what we worship; Salvation is of the Jews: So long as God's Ordinances are salvably dispensed, take heed to your own personal actions, in any imposed or directed evils, and disorders; mourn over the imposition and administration which may extend a guilt on the Church collectively, but disown not the Church, despise not the Ministry, decline not the Worship whilst they exist the Lords. Look to it that your zeal to purity, break not unity; and your loathing humane inventions, make you not leave God's Institutions: You are Christ's sheep, as you will be led, be looked after by the shepherd and Bishop of your souls, see to it that you leap not out of his fold. You may have your waters pudled, your pastures trodden, the proud of the flock to push you with horn and with hoof; your Pastors may rule you with pride and with cruelty, Lording it over God's heritage; and you (they being careless of you) may be dispersed: But I beseech you, when the great shepherd shall come to judge between sheep and sheep, between you and your shepherds, let him find you on the mountains of Israel, 
Ezek. 34.  though scattered and afflicted. Communion with the Church under corruption may not be very comfortable, but be assured it shall be safe. Reformation must be mournfully endeavoured, but Separation will never effect it, it will for ever hinder, supplant, subvert it. I must tell you my determination is by God's grace to seek purity of Ordinances in union with the Church, and by non conforming communion to witness against, and endeavour to remove disorder and corruption.  
Go continually Armed; your course of piety is a constant Help 8 militation, be then wary Soldiers, be Armed Cap-a-pe, take unto you the whole Armour of God, that you may be able to resist in the evil day; have your Loins girt with verity, principles of truth, the spirit of a sound mind; your breast guarded with the breastplate of Righteousness, 
Ephes. 6.12.  integrity of heart; your head covered with the helmet of hope, which will under the greatest Billows and most roaring Waves hold your head above the water; have your feet shod with patience, the preparations of the Gospel of peace. In every step you set you have sharp shells, heart-peircing, passion-provoking crosses, losses, distresses and afflictions, you have need of patience, that when you have done the Will of God you may inherit the promise; you cannot without patience continue in well doing unto the obtainment of the Glory, honour, immortality, 
Rom. 2.27.  and eternal life, which you do seek; take with you the shield of faith in Gods declared will for Doctrine or practice, in God's glorious properties, and gracious promises, those will quench the most fiery darts of the Devil; take unto you the Sword of the Spirit, the Word of God, to cut down your way, kill your Lust, the World's allurements, and the Devils suggestions; thus armed stand fast in your Christian resolution, but move forward; advance in your Christian conversation, and you shall with ease encounter and overcome all opposition for the Captain of our Salvation hath led our enemies captive, and looketh that we defend our own souls against the subtle, malicious strokes of a subdued, though our sworn Enemies.  
Guess your way by the compass of the Covenant, the Lord Help 9 hath condescended to deal with man by way of Covenant, for the effecting of his Salvation; this is a Covenant of Grace, Grace is the ground of it, it was freely made, for we had no obligation on God's Justice, or power to constrain or exact it; Grace is the matter of it, I will be your God, you shall be my people, you shall walk in my ways, my spirit shall be in your hearts; Grace is the form of it, I will be your God, I will write my Law on your hearts, I will put my spirit within you, you shall walk in my ways, my grace shall be sufficient for you; Grace is the end of it, our sanctification here, and our salvation hereafter, and the means necessary unto both in the way of their obtainment; and our pursuit of them; This Covenant is the Contract of the Bible, the compendium of the Gospel, Christ is Mediator, the Ministers are dispensers, Ordinances are the dispensations, Faith and Obedience are the conditions, Grace and Glory, with all good things is the matter of this everlasting Covenant; this Covenant, like a Compass, points at all parts of Heaven; when we are in the wide Ocean of the World, out of sight of any Land to guide us, we may steer by this Compass to our desired Haven; when we are in darkness and danger between the narrow Creeks, and straight passages of Sylla and Charybdis, this Covenant is a light, a Lantern at Land to guide us, unto that Nick and narrow point which will secure us?  
Christians, the comfort of this Covenat is not known till being shut up from men, secluded from Ordinances, and under the want of all means (it may be so much as a Bible) you begin to reflect your Relation to God, God's Dispensations of grace to man, and call to mind the Indenture, and Charter which doth secure, declare, and direct both; This Covenant will dissolve our doubts, direct our duties, and dictate our comforts in all straits, in all conditions, this and that I must do, or not do; this and that I must expect, or not expect; this is or that is truth, or Error will be easily inferred by him, who is interested in, and understandeth the Covenant of Salvation; by this, when I a poor Gentile consider Abraham is ignorant of me, and Jacob knoweth me not, can yet cry unto the Lord thou art my God; by this when I am in the Furnace; I can cry unto the Lord, my God, and apprehend him, answering me my people; I can understand by this the word which speaketh unto us as Children, say, my Son despise not the chastening of the Lord; I hereby know correction, paternal castigation to be the result of affection from God, and relation to God, and so when I sit in darkness and can see no light, I can trust in the name of the Lord, and stay myself upon my God, faithful in Covenant, who will not fail me; I hereby discern sin, and detect error to be eschewed; discover truth and duty to be embraced and pursued. In a Word, what the word doth more amply and abundantly declare when I am at liberty to use, the Covenant of Grace doth suggest, and from thence I may infer it for my comfort and guidance when restrained; the good therein promised I may boldly challenge; the evil thereunto repugnant I must rejct; the truth and duty thereby dictated I must receive, and do; you look for experience, and I tell you this in the uprightness of my heart, in my late condition the Covenant of Grace was my great comfort, the consideration of the Covenant was my council. I would not for all the world have been ignorant of, uninterested in, or estranged unto the Covenant of God: Go you and do likewise. If you are confounded in your passage to life, it is for want of the Compass of the Covenant, or skill to use it.  
Go forward in Heaven's way, being entered the strait Help 10 gate and narrow way stand not still; motion will make it easy: Travellers are more tired at the beginning then end of their journey, because not used to such violence; custom in all things become a second nature; whatsoever you do go not back; non progredi est regredi in heaven's way; not to go forward is to go backward: The enemy will come upon you, if you advance not against him: Remember Lot's wife; take heed of backsliding, you will thereby hinder yourselves in heaven's way, and wound your consciences; take heed of Apostasy from the faith, you will thereby ruin your salvation and hurt religion. Consider, The just live (that is persevere in grace and holiness) by faith; but if any man draw back God's soul shall have no pleasure in him. Be it your care not to be found in the number of them who draw back unto perdition, 
Heb. 10. 3●●●.  but of them who believe unto salvation of their soul: Having begun in the Spirit do not end in the flesh; inure yourselves unto hardship, be steadfast and unmovable, and you cannot but abound in the work of the Lord, nor shall your labour be in vain.  
Beloved Friends, the way to life being bounded with such dangerous precipices, beset with such difficulties and opposion, and your depraved nature being apt to wander, averse and indisposed to diligence and activity in holiness, you cannot but find straight is the gate, and narrow is the way which leadeth unto life, and few there be who find it. But I beseech you enter, choose to enter, it is the way to life: Strive to enter, it is straight; observe, practise these Directions now given, by God's grace your entrance will be an act of ease and success. Consider what you have heard, and the Lord give you understanding.  
FINIS.