THE CHRISTIANS JOURNAL: Showing both the course to be held, and the way to be shunned by all those, who desire (as they ought) to enter into life.  
In three Sermons upon Matthew 7.13.14.  
By SAMVEL HIERON.  Psalm. 86.11. 
Teach me thy way O Lord, and I will walk in thy truth: knit my heart unto thee, that I may fear thy name.  
AT LONDON, Printed by FELIX KYNGSTON for Thomas man.. 1607.   

TO THE RIGHT WORSHIPFUL SIR FRANCIS BARRINGTON, of Barrington Hall in Essex, Knight.  
SIR, the Wiseman saith, that All rivers go into the sea 
a Eccle. 1.7. , showing themselves (as it were) homagers and tributaries to that place, from whence (so far as we may credit Philosophy 
b Plato in Phaedone. ) they have received their first beginning. It hath been often in my thoughts, and more than often in my desires, that in testimony of my remembering that, (which it were even a sin in me to forget) there might pass back from me to your Worship, some little stream, of those larger brooks of your both countenance and benevolence, with which my studies in the University being much refeshed, and my first endeavours in the ministery (as it were) by a kind watering, helped forward in their growth, I confess myself to be become that Little, which by the grace of God I now am in his Church. Wherefore having a disposition for the satisfaction of some friends, to copy a draft of these Sermons, I thought I might with one labour do a public good, and give them their private contentment. And withal it came into my mind to tender them to you, not as the full payment of so great a debt, but as an insinuation of my desire to be thankful, and of my meaning, hereafter to present you with some matter of more worth, according as God shall enable me, and any convenient vacation from the duties of my public function shall afford me opportunity. Thus presuming, out of your former love, that this poor offer shall at the least be kindly looked upon, with my many and unfeigned prayers for the enlargement of God's graces upon yourself, your Lady, and all those young plants, which by the great blessing of God have branched from you both, I humbly take my leave. From Modbury in Devon.  
Your Worships ever much bound SAM. HIERON.   

THE CHRISTIANS JOURNAL. The first Sermon.  Matth. 7.13.14. 
Enter in at the strait gate; for it is the wide gate, and broad way that leadeth to destruction; and many there be which go in thereat.  
Because the gate is strait, and the way narrow that leadeth unto life, and few there be that find it.  
THe scope and general drift of these words, is to arm and to prepare all those that desire to be saved, unto a kind of 
* The scope of the place.  hardship and restraint, and to withdraw them from framing themselves unto the course and fashion of the multitude. The point is delivered in form of a very brief instruction, or advertisement, as, (Enter in at the strait gate, 
The division of the Text. ) it is backed with two reasons in natural opposition each to other; the first is this, because the wide and broad way, which hath greatest store of company, leadeth to destruction: the second is this, because the strait gate and the narrow way, which hath in comparison but few passengers, is that which bringeth unto life. This is briefly the scope and order of the place, I will treat of it in the same method, that I have observed in opening it. And first of the advertisement itself.  

The first part.  Enter in at the straight gate: And therein first the meaning must be laboured for: the chief thing is, what is understood by the strait gate. 
* What is meant by Gate and way.  By the gate and way, which we are urged to enter into, is meant that holy course, which the Lord hath laid down unto us in his holy word; it is the same which David 
a Psa. 119.3.  termeth the Lord's way; the way of his 
b Vers. 14.  testimonies; the way of 
c Vers. 30.  truth: the way of God's 
d Vers. 32.  Commandments: the 
e Ps. 25.10.  path of the Lord; and jeremy, the 
f jer. 6.16.  good way. It is called a strait gate, 
Why it is called a strait and narrow way.  and afterwards a narrow way; first because of the restraint, and (as may seem) hard condition which it layeth upon flesh and blood, (as we shall see hereafter in the farther handling it;) secondly because of the circumspection and care to be used in walking in it, as in a way from which because of the narrowness thereof, a man easily may decline. This is the way, that Christ calleth all that will be saved to enter into, because only this way leadeth unto life. I will speak less by way of exposition and interpretation, because what doubts soever may arise touching the sense, shall in the further enlarging of every particular, be fully discovered. The thing that I will chiefly labour in; is according to the drift of the place, to show what things ought of necessity to be in every one that would be saved. It will be excellent matter of direction, to all those that are yet unconverted, and of resolution and confirmation to such as have truly cared to walk the way that leadeth unto life.  
The first thing which by authority of this text of scripture ought to be in every one that desireth salvation, is, 
Doctr. 1.  a right understanding, and a true acknowledgement of his own wandering. For even in reason, before a man can frame himself to enter into a right course, he must be resolved and persuaded of his own former mistaking; for why else should he change his fashion? if he have not erred before, to what end should he relinquish his present course, and betake himself to a guise, to which he hath not hitherto been accustomed? Reason itself must needs yield to this in other things, and it must needs be true in this. How shall I persuade a man to enter into the strait gate, If he do not feel and perceive himself to be in a way in which it is not safe for him to continue? If we look into the scripture we shall see good proof for this point, viz. that the acknowledgement of our bypassed error, is the very first degree unto sound conversion. To what end think we is it, that by God's special appointment, the terrors of the law should first be preached, and should go like the mighty strong wind (which in God's appearing to 
g 1. King. 19,  Elias, rend the mountains) before the calm, and gentle, and still voice of the Gospel, I say to what end is that, and what did the Lord aim at herein, but only this, that men might see where they be, and in what case they stand; and that, holding on in the way which nature hath set them in, there can nothing follow but destruction? As the Lord himself at the first began with our Grandfather Adam after he had sinned, forcing him by variety of demands to see his errors, 
h Genes. 3.  (Where art thou, and who told thee that thou wast naked, hast thou eaten of the tree?) so all the Prophets and Apostles after, held the same course: the first thing they laboured in, was to make men see that there was no hope of happiness, without a present forsaking of their accustomed behaviour. jeremy when he would show that among the people of his times; there was (for the generality) no true conversion, reporteth the matter in these 
i Jerem. 8.6.  words, I hearkened but none spoke aright, no man repent him of his wickedness, saying, what have I done? as if he had said, there was not a man, that had any so much as a conceit of his own erring, they were all strongly persuaded, that their courses were right and unblamable, and therefore every man turned to his race, as the horse to the battle. The same Prophet describing the repentance of the estate of Israel under the name of the Tribe of Ephraim (which bore the sway in that kingdom) 
k jer. 31.18.  relates it thus, I heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an untamed calf, convert thou me and I shall be converted, for thou art the Lord my God; now among other signs and evidences of repentance, he saith Ephraim smote upon his thigh, as who should say, Ephraim having all this while run a stubborn course in the very depth of security, now began to recall himself, and to think, that questionless he was out of his way; the course was dangerous, and it was now high time to reform it. It is noted in the prodigal son (the perfect pattern of a true convert) that when he had run a lewd course, wastefully consuming the portion of goods which fell unto him, supposing (as many younkers do) his stock to have been as a living spring, which could never be drawn dry; at last he came to himself; the bethinking himself of his bypassed folly, was the first step unto his recovery. Me thinks when I read that parable, I do see the young prodigal like to a man riding fast in a wrong way, and at last upon a fodaine, by the call of some that seethe his mistaking, raining up his horse, and even inwardly chase and fretting with himself for his former carelessness; (he came to himself) he thought all well before, but now he perceived how things went, and what would be the issue if he so continued. When the Lord was pleased to call Paul, who before (as himself confesseth) was 
l 1. Tim. 5.13.  a persecutor, and a blasphemer, and an oppressor, suddenly there came a voice from heaven saying, 
m Act. 9.4.  Saul, Saul, why persecutest thou me? as if the Lord had said: O thou man, knowest thou what thou dost, understandest thou who it is against whom thou settest thyself? conceivest thou the danger that will follow it? so that the first thing God sought to bring him to, was the sight of his own present error, and that being once perceived, he became tractable, 
n Act. 9.6.  Lord (saith he) what will't thou that I do? I might easily multiply examples of this kind, but these may serve to show, that the sense and apprehension of our own wandering is the first step to our entrance into life. And therefore it is that the scripture is so full, in discovering our natural erring. The spirit of God speaking of the whole race and generation of 
o Psalm. 14.3.  mankind, (for so 
p Rom. 3.10.  Paul applieth) saith that all are gone out of the way. In Isaiah 
q Jsay. 53.6.  All we (saith the Prophet) like sheep have gone astray: it is a place worth the noting; we have gone astray like Sheep, there is no creature more apt to wander then a sheep, there is none more unapt of itself to return into the right way again. The Ox (as the scripture saith) knoweth his owner, and the Ass his master's crib, the very swine accustomed to the trough, if he go abroad, yet at night will find the way home again: but the sheep once strayed of himself returneth not. All we therefore (saith the Prophet) like sheep are gone astray, to show our simplicity, and how unpossible a thing it is for us of our own power to return: And the Prophet in the next words giveth a reason, We have turned every one to his own way: Gods ways and our own ways are directly contrary 
r Jsay. 55.8. . We run naturally after the ways of our own hearts, and we cannot choose then but wander utterly from the way of life. Again the lesson of our Saviour here belongeth to all, Enter in at the strait gate, Entrance into a gate presupposeth a being without the gate; no man is bid to enter, that is already within: if all be exhorted to enter, it argueth that we are all without, & if we be considered in ourselves, then as the 
s Rom. 3.16.  Apostle saith, Destruction and calamity are in our ways, and the way of peace we do know. This care of the holy Ghost, in the whole course of the scripture to acquaint us with our wanderings, argueth the necessity of the right understanding of it, if we desire to be saved. Let us make use of this point.  
It is a point of great use, 
Use.  helping us in the most needful point, the right judging of our own estate, let us not be wilfully careless herein I beseech you; why should we be desirous to judge in other things, as of times and seasons, of the face of the sky (as Christ saith) of wares and commodities, of cases and questions in the law, and yet never care to understand how it fareth with our own souls? The soul is the principal, and ought principally to be looked unto. Let us learn to be able to judge of ourselves whether it be with us as it ought to be: Prove yourselves (saith the 
t 2. Cor. 13.5.  Apostle): Let us search and try our ways, saith 
u Lam. 3.40.  jeremy: Examine your heart upon your bed, saith 
* Psal. 4.4.  David. We all have a hope that it is well with us, let us look to it, that our hope as the 
x Rom. 5.5.  Apostle speaketh, may be such as may not make us ashamed. There is no hurt gotten by the trial of ourselves, there is always danger in security. There be thousands plunged into hell, that thought nothing less till they came there, and now they are past recovery: we are all travailers in one of these two ways, and we shall arrive at one of these two places here mentioned, life or destruction, there is no third: who would not be glad to know touching himself, in which of the two ways he is, that if he be in the evil way he may speedily come out of it, if he be in the right, he may go on therein with cheerfulness? This point is the thing that I have aimed at in choosing this text, and by it you shall as easily understand it, as you do in your going home judge by such styles and gates, and hedges, whether you are in the true way yea or no. Now this I may deliver to you for a matter of certainty, that all (excepting infants, the manner of whose conversion is known only unto God) all I say which are partakers of life eternal, this is their first step to it, the sight and understanding of their former errors; God first openeth their hearts, and maketh them to perceive that they are in a course, the issue whereof is eternal death; with this their hearts are smitten and appalled, and they are even woe with themselves to consider it. Mark then this, Art thou one that never yet saw the error and misery of thine own natural estate, that never hadst yet any compunction of heart to consider thine own wandering, that wast never grieved to think upon thy life past, to see how thou hast all this while hitherto been mistaken? art thou one that haste always pleased thyself in thine own courses, scarcely so much as calling it into question, whether thou walkest as thou oughtest to do yea or no? surely thy case is fearful and damnable, and I may surely say unto thee, that if thou holdest on so, thou shalt never be saved. Let us in the fear of God look unto it, it is a matter that concerns the greatest part; we bless ourselves in our own hearts, we have lived hitherto after our own lusts, worshipping God when and in what manner ourselves pleased, taking to ourselves the liberty of gross sins, hatred, envy, covetousness, oppression, drunkenness, and the like, and we be not yet persuaded, nor can be, that the way we go, and the course we hold is otherwise then it ought to be. There is not the vilest wretch, be his fashion of life never so vile, but he will say, he hopes he is right, nay he will be very confident in it that he is so, and yet never in his life had any true remorse, nor ever knew, or perceived what it was to wander from the ways and paths of happiness. Deceive we not ourselves, either we must begin here, at the sight of our old errors, or else we can never tread the path, that leadeth unto life.  

Doctr. 2.  The next thing which by the rule of my text must be in every one that would be saved, is, care to seek out the true way, and the sure path, that leadeth and bringeth the goers in it unto life. This is plain also (as to me seemeth) by this scripture, for as the sight of a man's ancient wandering, must go before his entrance into a new course; so of necessity when a man perceiveth his errors, the right way must be sought out, and certainly understood, before he can enter thereinto: so that he which bids me enter into the gate of life, bids me withal to seek where that gate is, for otherwise my desire of entrance is in vain. If a master will his servant to go to such a house, it is presupposed that either he doth know the way to it, or else must make inquiry for it. And this care to inquire out the true way in this particular, is the plain doctrine of the 
y Jerem. 6. 1●.  scripture; Stand in the ways, and behold and ask for the old way which is the good way, and walk therein, and ye shall find rest for your souls; there is a plain charge, and an express commandment, in the multitude and variety of supposed ways unto salvation, to make diligent inquiry which is the good way, stand in the ways & ask. Try all things saith the 
z 1. Thess. 5.21.  Apostle; it is a rule given principally touching doctrine and precepts directing to eternal life: Paul willeth them to examine and ponder them all, and never leave trying till they have bolted out the truth, as the men of Beroea did, that heard Paul, they searched the scripture daily, whether those things were so 
a Act. 17.11. . To halt betwixt two opinions, and to be in suspense, not knowing which way specially to incline, and to be in religion as idle beggars are in their way, ready to go which way soever the staff falleth, how hateful a thing it is in the sight of God, we may conceive by the sharp reproof used by Elias unto the wavering people, 
b 1. King. 18.21  how long will ye halt between two opinions? When there were differences of opinions in the world touching Christ, some taking him for john Baptist, some for Elias, some for jeremias, some for one of the Prophets; our Saviour called his disciples together, and would needs know their 
c Mat. 16.15.  judgement, but whom say ye that I am? Christ would teach thereby that when there are varieties of opinions in matters of religion, some say this is the way, and some say that, men should not (as the manner is) take occasion thereby to stand doubtful, and to adhere to nothing certainly, but should inquire with the greater care, that they may be certainly and sound resolved in the truth. There is no man professeth any thing, but (if it be but for his credit sake) he will labour to understand if it be possible the very mystery of it, and to know the certainty of such things as are appertaining to it: How much more in religion should the certain truth be laboured for? error in other things doth prejudice the body only, and the things which concern it, but the mistaking in this, I mean in the main points of it, is the utter and irrecoverable hazard of a man's soul. This may serve briefly for the opening of this second point, let us now come to apply it.  
This point also will convince us, 
Use.  to be not as yet entered into the way to life, in as much that we are so exceeding careless in this duty of seeking and searching out the truth. Some are drowned in the depth of ignorance, and never entertain so much as a thought, whether their way be right yea or no: some are profanely desperate and put all to an adventure, not caring what be the issue; if they be right so it is, if not, what remedy, they must bear it as well as they may: some be superstitious, and devoted to their forefather's steps and hold their course for a sufficient rule, without further question: some are time-servers, and look only to the law, as that leads so will they follow, to day on this fashion, to morrow on another, if need be: some are peevish and perverse, and plead the diversity of ways, and the multitude of religions, and so think to be excused: so that by that time we have put all to these several heads which belong unto them, we shall find scarce a tenth as the Prophet saith, whose care it is to labour and take pains to seek and inquire which is indeed the gate of grace, and which is the true path that leadeth unto heaven. Indeed the world is full of business, and each man as his humour leads him is employed, the covetous man for his wealth, the malicious man for his revenge, the voluptuous liver for his pleasure, the wanton for his lust, the proud for his back; for these things men seek far and near, all the devices, all the means that may be possible; but an assurance that the way we have chosen to bring us to heaven, is the right way, of all things else it is least thought upon. It is a strange thing, there is no man so secure for his way to mill, or to market, as he is for his way to life eternal. In those ways he will be perfect, if he doubt he will ask, he will inquire, Is this the way, what marks, what turning to such or such a place? as for the other way we go all upon mere conceit, we think it is so, we have heard others say so, but we seek not for the certainty whether it be so. What a misery is this, and how hath Satan beguiled the greatest part, for the filling of his own barns? In this blindness he carrieth men hoodwinkre, (as a man would carry a hawk upon his fist) whether he list, and they will be in the pit before they are ware of it. I beseech you take notice of this point, it is no slight thing I entreat of; he that may commands us, he that can condemn us, he which ere it be long shall judge us, even he chargeth us here to enter in at the strait gate. How shall we enter if we know it not, how shall we know it if we seek it not? Neither is it a slight kind of seeking that we are called unto: there be many by ways, but the right way is but one; as in shooting a man may miss diversly, he may shoot under, he may shoot over, he may shoot wide on this side and one that, but there is but one way to hit the mark, so a man may many ways be mistaken, but there is but one gate that leadeth unto happiness, and all the cunning is to find it. Well, the scripture will teach us, the word of God will be as the Angel of God to Peter to direct us; and if we will vouchsafe to attend the full opening of this text, I doubt not but by the help of God we shall understand it. In the mean time let this prevail against our security, and let it bring us so far on our way to life, as to make us say with 
d Act. 9.6.  Paul when he was strooken to the ground, Lord what wilt thou that I do, and with the poor 
e Act. 16.30.  jailor, what must I do to be saved? this good desire being once begotten in us, the rest cannot choose but be supplied.  

Doctr. 3.  The third thing which this text necessarily commendeth unto us, if we would be saved, is, a resolution when we have felt our error, and found the right way and the true gate, all delays laid aside to make a present entry. If you ask how I prove this by my text, I thus make it manifest. It is a rule in civil matters, that in bonds of debt between man & man, when there is no certain day named, than the debt is due presently: so here, the commandment and charge being given indefinitely, without any express limitation of any set time, it followeth that it is presently to be performed. Our Saviour saith not, enter hereafter when thou art more at leisure; or to the young man, enter when thou art old, or to the old man enter when thou art a dying, or to the covetous man, enter when thou hast glutted thy desire with wealth, or to the drunkard, enter when thou art utterly disabled that thou canst be drunk no longer; but he saith to all, at the instant Enter; do it presently, do it straightway, defer not to do it. And this is also the plain doctrine of the Scripture; I made haste saith 
f Psal. 119.60.  David, and I delayed not to keep thy Commandments. It is commended in 
g Matth. 4.20.  Peter and Andrew, that when Christ called them, they left their nets straightway. When Christ called 
h Luke 19.6.  Zacheus, the Text saith, that he came down hastily. The reason why there must be a resolution of present entrance is, because, as there is a time of grace in which the gate of mercy stands open, so there is a time of judgement, in which this gate will be shut up, and all hope of entry utterly removed. David speaketh of a time, in which God may be found 
i Psalm. 32.6. , which implieth that there is a time in which God will not be found. The time when he may be found, what it is, 
k 2. Cor. 6.2.  Paul teacheth, where speaking of the preaching of the word, and of the offers of grace, that are therein made daily; he saith, Behold, now is the accepted time, now is the day of salvation; the time present is the only time, the time to come is no time, no more than the time past, it is a matter of mere uncertainty; To day if ye will hear, it is read unto us continually 
l Psalm. 95.7. . There is a time coming, and we know not how near it is, (though the general end may be farther off, yet our particular account cannot be far, we see daily how some drop away of all ages, and estates); I say there is a time coming, in which (as 
m Luk. 13.24.  Christ saith) many shall seek to enter in, and shall not be able. O what woeful yelling, and pitiful crying, & earnest knocking there will be then at that gate, with, 
n Matth. 25.11.12.  Lord, Lord open unto us; when that heavy doom, depart from me I know you not, shall be their portion? This is the reason why it is no safe delaying; I would we would learn wisdom from our outward businesses: what makes husbandmen break their sleep, and whiles it is yet night, to be traveling to the sea side for their sand; 
* It is the use of the west-parts near the sea, to manure their ground with sand.  meet them, ask them the cause why they are up so exceeding soon? The answer is ready, (you know it better than myself) the tide requires it, a piece of an hour lost, may breed much hindrance, the time of the year hasteneth, and when it is gone, it cannot be recalled. Oh, can we not command the tide to stay us, but must we ride and post, and make such haste to prevent it; and think we to have the gate of mercy stand open at our pleasure? Be not deceived, Esau came tardy, and sought the blessing with tears, but could not obtain it 
o Hebr. 12.17. .  

Use.  The use is to cure that evil sickness of delaying, which is the very bane of so many souls. I remember the report the 
p Hag. 1.2.  Prophet Haggay maketh of the people that neglected the re-edifying of the Temple, This people (saith he) say that the time is not yet come, that the Lords house should be builded: so many think it is not yet time for them to look to heavenward, youth must have his course, the covetous bag must be filled, the pleasure of the flesh must be fully tasted, ambition must come to his height, and then it will be time to retire. 
q Prou. 6.10.  Yet a little more sleep saith the sluggard: let God bear with us a little, and in time we will enter. This is as the Scripture termeth it, the very deepness of Satan, thus to beguile men; and no doubt there are many in hell, which had a meaning in their life time to enter in, but God hath cut them short, and deprived them of that, which when they might, they refused to accept of. Well if we have seen our natural wandering, if God hath opened our hearts, that we perceive there is no remedy but a new course must be entered into, if we have learned out of the word of God, which is the way; let us resolve upon a present entry. Christ saith, the kingdom of heaven sufferreth violence 
r Mat. 11.12. , me thinks Christ there speaks of heaven as of a matter offered, which if it be not presently taken, is presently lost; and therefore all men of discretion that know the worth of it, press, and throng toward it, and catch after it, and even swear about it, that they may have it while there is possibility of obtaining it. I opened my mouth and panted saith 
s Psa. 119.131.  David, there was haste; I follow hard toward the mark saith 
t Philip. 3.14.  Paul, there was speed. This is the third thing required to salvation; there is no time named, therefore it must be done presently.  
The fourth thing which now followeth to be treated of, is the entrance itself: our former wandering must be felt, the right and true way must be fought for, when it is found, a resolution of present entrance must be put on; and then next we must put forward. Enter in at the strait gate. To this act of entrance there are two things required, the first is (that I may use terms agreeable to my text) stooping; the second a stripping of ourselves of whatsoever may hinder our entrance. First there must be a kind of stooping, because the coming in is low. It is said of heaven in the scripture, 
u 2. Corin. 5.1.  that it is ab●use not made with hands: Now as in the matter thereof it is differing from our earthly buildings, so is it in the framing and contriving of it. In great men's houses it is a great eyesore, to see a little, low, and pinching entry to a large and spacious dwelling; but to the end all things may be answerable, as the house is of great receipt, so the gates must be high and lofty, and the coming in according. But now in this house which is eternal in the heavens, it is otherwise. Indeed it is large within, for in my father's house (saith 
john 14.2.  Christ) are many mansions; but yet the gate unto it is exceeding low, the entry narrow, the passage in, very strait: It is the gate of humility. A man that bears up himself aloft, in the pride, and security, and senselessness of his own heart, that leaneth to his own wisdom, that pleaseth himself in a flattering opinion of the goodness of his own estate, that was never beaten down by the terror of the law, and the due beholding of God's justice, such an one can never enter here, this gate is to low for his haughty, carnal, and self pleasing stomach to enter in at. See an example or two of the stooping of God's children, in their entrance into grace. Look first upon 
x Psalm. 38.4.  David; Mine iniquities are gone over my head, and are as awaightie burden too heavy for me; me seemeth I see David in this passion, like a man oppressed with some carriage more than he is able to stand under, which makes him double, & crouch, & groan, and long to be eased; so David was with the weight of his sins, he was strooken down with the sight and consideration of them. What think we, did not 
y Ezr. 9.6.  Ezra stoop, when he prayed, O my God I am confounded and ashamed to lift up mine eyes unto thee my God, for our iniquities are increased over our heads, and our trespass is grown up to heaven? Did not 
z Job 42.6.  job stoop when he said, O Lord I abhor myself in dust & ashes? Was not 
a Isay 38.14.  Ezechiah cast down when he cried in the bitterness of his soul, O Lord it hath oppressed me, comfort me? Look into the new Testament, what think we of the 
b Luke 7.37. etc.  woman that lay at Christ's feet, that washed them with tears, and wiped them with the hairs of her head, was not here humility? How judge we of the 
c Luke 18.13.  Publican, did he not manifest the humility of his soul even by the standing of his body? he would not so much as lift up his eyes to heaven but smote his breast and said, God be merciful to me a sinner. Consider well the example of 
d Rom. 7.9.18.  S. Paul, I was once alive (saith he) without the law; he once bore his head as high as the best, and I warrant you would not have feared for profession of religion, to set his foot to him that was holiest; touching the righteousness which is in the Law (saith he) I was unblamable: But when his eyes were opened to see his former error, when he had found out the true way to life, & began to frame to enter in it, than he stooped, I know that in me dwelleth no good thing; I count all things but 
c Phil. 3.6.8.  loss, for the excellent knowledge sake of Christ jesus my Lord; I judge them to be dung, that I may win Christ: here was a man strooken down, outwardly in body, when he saw the light from heaven on the way, but much more in heart, when he saw after his long wandering, the strait gate that leadeth unto heaven. This is the course that all that will be saved must come unto.  
It is of very great use. 
Use.  It will prove a great many of us to be mere strangers to the way to life. For why? It may be truly said of us, as the Lord spoke once of the 
f jerem. 44.10.  jews, we are not humbled to this day: the natural pride of our hearts is not yet beaten down, there be but few that stoop and are cast down with the sight of their own spiritual baseness, few that stand in awe of God's Majesty, and that tremble at his word. The proud 
g Luke 18.11.  Pharisee that stood vaunting, God I thank him, I am thus and thus, hath many followers; but the poor Publican that hung down his head, the conscience of his sins filling his face with shame, hath but few like him: What one of many hath learned with 
h 2. Sam. 6.22.  David, to be low in his own sight? Paul's 
i 1. Cor. 3.18.  rule, If any man among you seem to be wise in this world, let him be a fool that he may be wise: few know it, but fewer understand it, but they be fewest of all that have practised it. O when shall we be found to be humbled in that measure as the Corinthians were, to whom Paul was forced to write a letter of comfort to revive them? One is puffed up with a conceit of his own sufficiency and knowledge, and scorns the simplicity of the Gospel, and to sit in the learners form in Christ's school. Another is frozen in ignorance & blindness, and knows nothing by himself, his very vices seem virtues unto him, every thing is with him as it ought to be. A third is lifted up with a presumptuous opinion of God's mercy, and thinks it a matter of easiness to obtain it, so that he never so much as thinks upon yielding, and upon the humbling of his soul before the Lord: so that we may well be said to be strangers from the way of life, sith we will not stoop so low, as this strait gate of humility. Beg we of God therefore, that he would bind our iron necks, that he would take the stiff stony hearts out of our bodies, and give us hearts of flesh, yielding and flexible, and easy to be bend, that being once become even as nothing in our own opinion, we may be sit passengers for this little and low door that leadeth unto life.  
Well it followeth: 
Doctr. ●.  together with this stooping, there must go (as I said) a certain stripping of ourselves also; he that would go through a straightway, a narrow entry, it is no wisdom for him to clog himself with many things about him, he had need rather to lighten himself, that he may go through with the greater ease. So must it be in this case, the gate you see to life, is straight and pinching, and therefore as the 
k Hebr. 12.1.  Apostle speaketh to the Hebrews (very fitly for this purpose) The sin that hangeth so fast on, must be shaken off: the 
l Ephes. 4.22.  old man must be cast off; the 
m Galat. 5.24.  flesh with the affections and lusts must be mortified: our 
n Coloss. 3.5.  members that are on earth must be crucified; the 
o Rom. 6.13.  weapons of unrighteousness must be laid aside; we must leave our old sins behind us, if we will enter in here, to bring them in with us at this little gate it is impossible. The covetous man with his bags, the swearer with his great oaths, the malicious man that swelleth with his malice, the ambitious with his high thoughts, the vicious with his minions, the drunkard with his full cups, these and the like to these can never enter here with their dependences. What sin soever thou hast formerly delighted in, if it were to thee as thy right hand, or thy right eye, thou must cut it off and cast it from thee, thou must strive to strip thyself of it, or else this gate is much too little for thee to go in at. This is like the hole the Snake creepeth through, where he leaves his old skin behind him. If thou mean to come here, thou must then say with 
p 1. Pet. 4.2.3.  St. Peter, It is enough for me that I have spent the time passed of my life, after the lusts of the Gentiles walking in wantonness, lusts, drunkenness, gluttony, drink; and in abominable Idolatries; other things, better things are now expected of me; even that henceforth, I should live, not after the lusts of men, but after the will of God. It is an excellent place. I could bring in a cloud of witnesses to make good this point, that old sins must be stripped off, when we once put our foot to the threshold of this strait gate. This I may be bold to say, for I know it is true, that there is no man's or woman's conversion recorded in the Scripture, but there is a manifest change noted in them ● Infirmities they had still, but sin reigned not in them, as it did before. And there is great reason for it: For if a man entering into the profession of Christianity, might still have liberty to follow the ways of his own heart, and to please himself, in fulfilling of his own lusts; what great thing were it to be religious? If he that had been ignorant, might be ignorant still, he that had been filthy, might be filthy still, he that had been an oppressor, might oppress still, and so in other specialties; all the world than would be religious; what great thing then should Christ be thought to work in us, & for us, if our old corruptions should reign, & we should not be freed from the dominion of sin.  
This point will discover unto many of us, the folly and vanity of our hearts; 
Use.  we will needs be thought to be in the right way, and to have chosen the true course unto eternal happiness, but yet in the mean time we will not forsake our old fashions, somewhat or other is behind, which either for profit, or pleasure, or estimations sake, we will not be beaten from some sweet sin or other, that if it were possible we would even carry with us into heaven, and so by that means we do utterly bar up against ourselves, our entrance into life. I pray you let us not be deceived: Let me propound unto you the same question, which Paul propounded unto King Agrippa; Tell me, do you believe the Scripture 
q Act. 26.27.  Think you that it is true which Christ here saith, that the gate to heaven is a strait gate? If you do, think with yourselves, what other reason can be devised, why it should so be termed, than this; because it requireth the stripping off of our old corruptions? If you agree this to be the meaning, how shall we then hope to be saved, and yet willingly, purposely, and advisedly, retain, and hold fast our old sins, as though we would at once serve both God and Mammon; walk both in the Lord's way, and in our own way. These things cannot hold, unless we think to make God a liar. Striving to enter in at the strait gate, and a not striving against our own self-pleasing humours, these things cannot agree. This is the use.  
FINIS.   

THE SECOND SERMON.  
I Proceed still in the matter, which in the beginning I told you was most agreeing to the main scope of this place of Scripture, which is, to show what things ought of necessity to be in all that would be saved; Four particulars have been treated of, the rest now follow to be handled. 
Doctr. 1.  The fift thing then which by the authority and strength of this text, aught to be in every that desireth salvation, is a continual proceeding and going on in good things. I doubt not but you shall see this plainly proved to be comprehended in the text. Our saviour here compareth heaven to a place, from which by nature we are all estranged; true religion is the way leading to it, humility, (the denial of ourselves, and the renouncing the bypassed pleasures of sin, is the gate entering us into this way: Now the use you know of a 〈◊〉, is for travelers, not for idle loiterers, or vain gazers, or time deluding triflers, such is this spiritual way, it is a way leading to life, & therefore requireth a continual proceeding, from step to step, from grace, to grace, without desisting, without tiring, until the journeys end be reached unto: and this is the express doctrine of the scripture. The author of the epistle to the 
a Hebr. 6.1.  Hebrews hath two excellent places for this purpose; the first is in the 6. chapter, where writing unto those that had been well and carefully instructed in the first principles of religion (which he termeth the doctrine of the beginning of Christ) he exhorts them, that not satisfying themselves therewith as though it were enough that they were thus entered, and as it were seasoned with sound knowledge, they should now be led forward unto perfection; as if he had said, Indeed it is true, you have begun well, yet you must not think that sufficient, there is a kind of perfection to be aimed 〈◊〉 you must still press and endeavour onwards to obtain it: the second 
b Hebr. 12.1.  place is, in the 12. chapter, cast away (saith he) every thing that presseth down, (discharge yourselves as much as it is possible of all encumbrances) the sin that hangeth so fast on, seek to be cased of it, and let us run with patience, the race which is set before us; here, just according to this text, he likeneth the course of Christianity to a race, in which there must be a speedy hastening, without giving over until the end of the race be comen unto. We have examples hereof in scripture, two chief; the one in 
c Psal. 119.32.  David, I will run the way of thy commandments, there was a proceeding, a going on, a growth in godliness: The other in 
d Phil. 3.13.14.  Paul, speaking of the excellent knowledge of Christ, of feeling the virtue of his resurrection, and of being conformable to his death; Brethren (saith he) I count not myself that I have attained to it, (and yet Paul was more than ordinarily expert in the mystery of Christ) but one thing I do, I forget that which is behind, that which I have done hitherto, I am even ashamed of it, I account it not worth the naming, I endeavour myself unto that which is before, and follow hard toward the mark, for the price of the high calling of God in Christ jesus: it is a place, and an example worthy (as the scripture speaketh) to be written with the point of a Diamond in the tables of every Christian man's heart. David, describing the true worshippers of God that do serve him in truth of heart without hypocrisy, 
e Psalm. 84.7.  saith they are such as go from strength to strength: men that do 
f Psalm. 119.1.  walk in the law of the Lord: these manner speakings do necessarily imply proceeding. It is truly said, that in religion not to go forward, is to go backward, and that the man's knowledge and feeling is but a mere conceit, a matter of fancy only, which is not accompanied with a desire of increase. All preaching, all exercises of religion aim at one of these two, either to convert those that are uncalled, or to build up those which are converted. Desire the sincere milk of the word, saith the 
g 1. Peter 2.2.  Apostle, that ye may grow thereby; and God gives the spirit unto his chosen, not only to renew them and to beget in them some little sparkles of grace, but to make them 
h Hebr. 13.21.  perfect in good works. We ought to thank God always for you, saith 
i 2. Thess. 1.3.  Paul to the Thessalonians, because your faith groweth exceeding lie. The chosen of God are likened to 
k Psalm. 1.3.  trees planted by the rivers of waters, which will bring forth fruit in due season, whose leaf doth never fade: this is not all, for they do not only hold their own, but they are so full of sap, that they shall still bring forth fruit in their 
l Psal. 92.14.  age, and even then be fat and flourishing. Evil men (saith the 
m 2. Tim. 3.13.  Apostle) wax worse and worse; and 
n Jsay 1.5.  fall away more and more, from one extremity to another; adding drunkenness to thirst, as 
o Deut. 29.19.  Moses speaketh. It cannot then but be a dishonour unto God, if his spirit shall not be able to work to the making of those that are his, better, and better, to the leading them by degrees nearer and nearer unto perfection. Thus you see the certainty of this point, viz. that the enterers into this gate of life, must not stand (as it were) about the door, and sit them down as soon as they have begun to taste of good things, but there is a way before them to be travailed in; and, as through the necessity of nature they come every day nearer to the end of their days, so by the power of grace, they must strive to come every day nearer to the end of their faith, the salvation of their souls. Let us apply it.  

Use. 1.  To reprove that which hath been reproved often, but is not yet reform, and that is our slackness, and our sluggishness in spiritual things. There is not one man of many, but he thinks, and is verily persuaded, that he hath religion enough and that he is come far enough in the ways of godliness, he knows enough, and he is zealous enough: I desire but the testimonies of your own hearts to witness with me, whether that which I say be not truth; for if it were not so that men were strongly persuaded, that for matters of religion they were forward enough, how could it be that they should make so little account of the means to bring them unto more perfection? how is it possible that they should not be ashamed of themselves to be found at this hour, as ignorant in the grounds of piety, and as slack in the duties of God's worship, and in the practice of holiness, as they were many years ago? There be a great many of us touching whom if it be inquired what knowledge in religion they had some good number of years since, what zeal they showed in the promoting of God's kingdom, what care in the hearing of God's word, and in the worship and service of his name, and again how it fareth with them for these things at this present, it will be found, that look how it was of old, so it is yet, ignorant then, ignorant yet, careless then, careless yet, no alteration, no change unless it be this, namely that now they are more dull, more unteachable, more hardened, more cold hearted, more profane, more obstinate, then before. How can this hold for good at the day of trial you see the course of christianity which dareth to eternal happiness hath both a gate to enter at, and a way to go forward in. How shall we think to arrive at the rest of the Lord, if we make no conscience to proceed in goodness? if we stand at a point, propounding to ourselves a form and course, which we will still go round in, like a horse in a mill, & further than so we will not pass, we will be at a stint in our religion, and beyond that we will not go, it is as unpossible for us to be saved, as it is for him to come to a house or town many miles off, who seeing the way to it, stands still in it, and never puts one foot forward from the place where he took up his first standing. Think not the word of God hath spoken these things in vain, shadowing out spiritual matters unto us by earthly things; Gods purpose is to make us conceive the truth the better, and by such a place as this is, to convince us even by the light of our own reason, that there is no hope of salvation, without a care to add daily to our spiritual estate, to increase in knowledge, to proceed in zeal, to be more forward in the worship of God, to have more feeling of the love and favour of God, every day than other. If we be glutted with these things, the forenoon's hearing filleth our stomach, and we have no further appetite that day, this days hearing doth not sharpen us against the next day, but we are ready to please ourselves with that we do, and so to amplify it in our own private conceit, as though no more were needful: It is a dangerous thing, I should but deceive you, and pluck your blood upon my head, if I should tell you that this were the way to eternal life.  
Well for a second use, 
Use 2.  if it be so dangerous a thing not to go forward, what is it think we to go backward, to decay, and grow cold in our love to good things. Their last state, (saith our 
p Luke 11.26.  Saviour) will be worse than their first: & it is better not to have known the way of 
q 2. Pet. 2.21.  righteousness, them after they have known, to turn from the holy commandment given unto them: The evil spirit that is once cast out, bringeth with him seven devils worse than himself. It is a matter to be thought upon by divers of us: There was a time when the word of God was more precious unto us, and when men and women did even throng together to this place, many seemed even glad to hear, and to be made acquainted with good things was a joy unto them: But now we are full, we are (like the nice and unthankful Israelites) weary of this Manna, the commonnes of God's blessings hath drawn them into contempt. Beware of looking back, take heed of going from strength to weakness, from zeal to coldness and deadness of heart, from carefulness to security, from the loving the house of God, and the exercises thereof, to loathing them, or at lest to a less and more cold esteeming them. We shall be unto us, if we shall now be glutted with that, which sometimes we longed for: it is a sign that all our shows were but shows, and all our protestations but hypocrisy. For if ye have 
r 1 Pet. 2.2.3.  tasted how bountiful the Lord is, than ye desire the sincere milk of the word to grow thereby: if ye have found any sweetness in the exercises of religion, it is certain your appetite will be increased rather then diminished. If our spirits be dulled and tired out with the continual use of these holy exercises, it is a fearful sign, and yet it is so common, that we all have need to be admonished of it. And let us all that profess religion remember that it is a way; life eternal is not by and by possessed. If there be no proceeding it is dangerous, but if there be backsliding, if our righteousness be but as the morning dew 
s Hos. 6.4. , which the heat of the Sun soon parcheth, it is worst of all: the dog to the vomit, and the sow to the mire 
t 2. Pet. 2, 22.  is the heaviest censure, that can be given of any man. They which have been once enlightened, and have 
u Hebr. 6.5.6.  tasted the gifts of God's spirit, if they once fall back, it is impossible they should be renewed by repentance; it is a woeful saying, it should make us even tremble to consider it.  
Now to this going on, & proceeding in the way to life, there are sundry things belonging, which it is very meet that we should be made acquainted with, they are impertinent neither to the matter nor to the text. The first is, continual guidance and direction. A man that is to journey in a way unknown, will not be satisfied with this alone, that he is set into the right way, but, considering the possibility of erring, he will furnish himself with as many directions as he can, glad he will be of any man's company that understandeth the way; sometimes he will be at the charge rather than fail, to hire a man that may conduct him: The way of peace which leadeth unto happiness, is a way which flesh and blood is not acquainted with, and the nature of man is of itself very subject to mistaking, therefore his duty that would grow in godliness, is to get unto him the direction of some sure guide, which will not deceive him, that so he may not fail of the end and mark which he desireth. This was 
* Psal. 119.27.  David's care, as appeareth by many speeches of his: Make me to understand the way of thy precepts: vers. 33. Teach me the way of thy statutes: vers. 35. Direct me in the path of thy Commandments; vers. 133. Direct my steps in thy word. The grand guide (whose directions are alonely to be looked unto, & cannot deceive) is the Lord jesus. I am the way (saith 
x John 14.6.  he) and no man cometh unto the Father but by me. And the Apostle to the 
y Hebr. 12.2.  Hebrews, exhorting to run the race which is set before us, bids us withal to look upon the author & finisher of our faith: his blood as the 
z Chap. 10.19.20.  same Apostle speaketh, hath prepared a new and living way. The direction which Christ giveth, is comprehended in his Word, which is therefore often in the Scripture termed the Lords way, because no course can bring a man unto eternal life, but that which is there prescribed. David 
a Psa. 119.105  saith, this Word was a light unto his path: and 
b 2. Pet. 1.19.  Peter commends those to whom he wrote, because they gave heed to it, as to the best and surest instructor. The Word of God contained in Scripture is fitly compared to the pillar of the cloud which led the people of Israel in the wilderness; when that went forward the people marched, when that stayed, the people stood still; all their journey was framed according to the moving of the cloud: of the same use is this Word of God in the way to life, when that calleth, we may & must move, when that restraineth, we ought not to put forward, our care must be to suit our course and carriage thereunto. Now as Christ the head guide hath left the fullness of direction in his written Word, so he hath entrusted the Ministers of his Church therewith, he hath committed it unto them, as the 
c 2. Cor. 5.19.  Apostle speaketh, not that they should engross it to themselves, and lead the people of God which way themselves please, but that they might study to search out the hid matter thereof, and apply it to the direction of God's Church, according to every man's occasion. For this cause the Pastors of the Church in respect of their function are called 
d Heb. 137.17.  Leaders or Guides: and whereas Christ calls ignorant and erroneous teachers 
e Matth. 15.14.  blind guides, it argueth that sound instructors are well termed by the name of Guides. The interpreting of the Scripture, is called a guiding of the hearers. When Philip demanded of the Eunuch, reading (as he road) upon Esay, 
f Act. 8.31.  whether he understood that which he read; he answered him, how can I, except I had a guide: meaning except he had one to expound unto him. So then, hitherto the matter is now brought; he that would go on, and proceed as he ought in the way to life, must get himself a guide. The head-guide is the Lord jesus, he hath recommended his directions unto us in his Word, and for the common benefit and instruction of his Church, he hath given gifts unto men, and enabled them to lay open the mystery of the Scripture, and by this his ordinance, he guideth & directeth those that are in his eternal counsel ordained unto life. So that as it is said of the journey of the Israelites, that God did lead them like sheep by the hands of 
g Psalm. 77.20.  Moses and Aaron: so it is true in this spiritual voyage, that the Lord leadeth his chosen by the hand of his Ministers. By them he 
h Ephes. 4.12.  gathereth together his Saints. These I am sure are all of them sure grounds that cannot be denied; That the way of life is to us unknown, and therefore we need a guide: Secondly, that Christ jesus is the only true guide: Thirdly, that he hath registered all his directions in his Word, (that is, the whole counsel of God) & that for the dispensing of his Word (notwithstanding the private use which every Christian may & aught to have of it) he hath ordained public teaching, by which to guide our feet into the way of peace. He that is disposed to be captious, let him think well which of all these he can except against: In the mean time we will take them for truth, and so make the best use of them.  
This showeth that albeit the most of us at this day, that profess religion, 
Use.  have chosen guides unto ourselves, yet we fail in choosing the true direction: some are guided by their own private conceits, some by the guise of the times, some go with the drove and are carried with the multitude, some are led only by the courses of their forefathers, they hold it a sure way to do as they have done; the direction of Christ jesus speaking in the Scriptures, and revealing his advise unto us in the ministry of his Church, is least looked after. Each man in those cases thinks himself wise enough, to be his own adviser. In Physic we fear our own judgement, and believe the Doctor; in the Law, our Counsellor: in other things we seek to men that profess knowledge, and are of understanding in those things wherein we desire direction: but in Divinity, and in the cases of the soul, most men imagine they are able to afford themselves counsel good enough: hence is it that the knowledge of God's Word is not cared for, the opening of it by exposition, the urging it by exhortatation and reproof, these things are little esteemed: and indeed, if men be so wise, that they can by their wisdom guide themselves, wherefore should they value them? But cursed be the man (saith the 
i Jerem. 17.5.  Scripture) that maketh flesh his arm, and withdraweth his heart from the Lord. God curseth the fancies of men's own hearts, and giveth a blessing only to the obedient yielding to his own ordinance: what course soever is framed without the Word, be it in man's reason never so plausible; nay whatsoever is sought for in the word with a relying upon a man's own private collections in contempt or neglect of the public means, the Lord doth never bless it, it turneth into error; and leadeth those that trust unto it into destruction. This therefore we are taught hence, if we desire (as becometh us) to proceed in good things, and according to the advise of the spirit of God, to be led forward unto perfection, we must seek the direction of the only true guide Christ jesus in the Scriptures: If we be strangers in the book of God, we cannot choose but be mistaken, if we would make true benefit by the Word, the ordinance of God must be regarded: and what ever he be that would be guided in the way of life, he must range himself among the common order of learners in Christ's school. This is the right way, there is no blessing promised of God to any other course. Now you will say to me (perhaps) this is a very uncertain and hazardous course, to bind ourselves to be guided by men, especially now a days, when as the world is so full of seducers, and those seducers also so full of subtlety, and every one making pretences of the truth to be on his side? I answer, I persuade not to this, to build upon men, as though we should receive directions for matter of salvation upon trust, believing every thing that is commended to us, by those that bear the name of teachers in God's Church: That were an intolerable bondage, and a slavery not to be endured; for the spirits must be tried 
k 1. john 4.1. , and the Scripture must be examined whether their doctrine be according. If you say there is yet no certainty, for as they may mistake in teaching, so may you in judging also; I answer, we must be so much the more earnest with the Lord in prayer, that his spirit may conduct us; & this rule in most things we may proceed by. That doctrine which aimeth at this, to bring men only to Christ, by driving them out of themselves, to rest alone upon his worthiness, and gives no colour of liberty to any sin, but still strives to keep the corrupt nature of man within compass; that doctrine I say is the true way, the preacher that draweth to this is a true guide, and his direction cannot deceive us. This is a plain rule easy to be conceived, it is a short rule easy to be remembered, it is a true rule easy to be confirmed, in as much as it agreeth with the whole scope of the Scriptures, which is, Christ jesus freely justifying us by imputed righteousness before God, and powerfully renewing us, and sanctifying us by his spirit, to the declaring of the ftuites of obedience before men. This is the first thing that must accompany our care to go on in the way to life; a dependence upon the true guide jesus Christ, revealing his holy directions to us in his word. In some matters of interpretation of partiticular text, or some points of religion of lesser moment, it is possible for men of the greatest understanding finally to mistake, but he that will in humility, and in a denial and renouncing of himself take the right course to be settled, in main matters that do necessarily concern the salvation of his soul, cannot (though his learning be never so small) utterly be deceived.  
The second thing that must accompany our purpose of going on in the way to happiness, is circumspection & an earnest heeding of our course: so much is very manifest by the text. You see here that as the gate of entrance is termed strait, so the way of progress is called narrow: now a narrow way requireth heedfulness, a little slipping or going to this side or that, may breed a great deal of inconvenience. And if we examine the scripture, we shall see the like heedtaking required in this spiritual journey. It is a charge of the holy Ghost, that we should 
l Ephes. 5.15.  walk circumspectly, walk exactly, or curiously, or to speak truly according to the words meaning, walk precisely: Make strait steps to your feet, lest that which is 
m Hebr. 12.13.  halting be turned out of the way. Paul calleth the life of a christian a 
n Galat. 5.16.  walking by a rule, as if a man went by a line, which he will not, which he dares not turn from. Take heed that ye do as the Lord your God hath 
o Deut. 5.32.  commanded you, turn not aside to the right hand, nor to the left. An example we have in David; first his resolution, I thought I will take 
p Psalm. 39.1.  heed to my ways, than next his 
q Psa. 119.5.6.  prayer, O that my ways were made direct, or strait, carried as it were by a kind of level, with a respect (as himself after speaketh in the same place) unto all God's commandments, as when a man, hath a mark in his eye, & strives to keep an even and direct course unto it; or as when a workman apply his rule to his work, and with his best endeavour ordereth the same accordingly. This is briefly but yet plainly and undeniably the truth of this point: he that desireth to proceed in the way to happiness, must remember the way is narrow, he may easily serve from it, and it doth therefore call upon him for very great heedines and circumspection.  
The use hereof is to discover two evils in the times, the one is carelessness, 
Use.  the other is profaneness: touching the former, notwithstanding the straightness which the word of God enjoins, yet how great is our general dissoluteness? who thinks himself bound to those strait terms, as that he should make conscience of every sin? what man doth even as it were combine, and covenant with himself, to be jealous over all his ways, to set a watch before his mouth, to take heed to his words, to make a covenant with his eyes, to be wary of his looks, to ponder the path of his feet into what company he comes, to put his knife to his throat as 
r Prou. 23.2.  Solomon speaks, to beware of excess, to keep his heart with diligence, looking to it, what thoughts he entertains, to be always fearing, & ever suspecting himself, lest he should be miscarried, to be still lifting up his heart to heaven that the Lord may establish him: who I say entereth into covenant with himself for this spiritual heedfullnes? nay rather who doth not adventure to take liberty unto himself in some one thing or other, according as his humour leadeth him; mincing and extenuating sin, and supposing presumptuously, that a man may wander, and straggle a little from the way, and yet return. And by this means Satan getteth great advantage against many, for while he allureth and telleth them under a colour of liberty from an even and direct course, he draweth them on further and further, until like a man that hath quite lost his way, they know not which way to return. Remember we therefore that the way to life is a narrow way: it is not so (as some profanely have said) that a man if if he will may (as in a journey hence to London) take his pleasure by the way, and ride here and there upon occasion, and yet at last though it be something the longer first, come to the place intended; and so in traveling to heaven enjoy the pleasures of sin, and yet for all that, although it be somewhat the further way about, arrive at the place of happiness; no it is a narrow way, error on both sides, a man cannot be too circumspect. The second evil which this point discovereth is profaneness, because whereas the word of God requireth in a man's conversation very great heedfulness, yet in the world it is made a jest, and a matter of ignominy, and enough is supposed to be spoken to a man's reproach, if he be charged with preciseness. True it is that many putting on a show of straightness, are notwithstanding lose enough in many things: but what then? though some do profess godliness in hypocrisy, yet that can justly be no prejudice to those that do it in sincerity: certain it is, that in the matters of God, no man can be too precise, in the watching over his own heart, and in the pondering his ways, no man can be over circumspect; And therefore let men of corrupt minds, who (as Solomon saith 
s Prou. 14.9.  make a mock of sin, let such I say scorn as themselves list; yet let so many as fear God, and desire to approve themselves unto him, ever remember the narrowness of the way that leadeth unto life, and assure themselves, that a little wandering after the vanities of their own hearts, a little satisfying themselves in the pleasures of sin, may soon misled them, and make the right way very hard to be recovered.  
The third thing which must accompany our purpose of going on in the way to happiness, is a resolution and preparation for such encumbrances as may meet us on the way. It is wisdom we know in traveling to be prepared for the wether, to be armed against such as lie in wait to spoil, and do many times make a pray of the goods, nay even of the lives of the passers by: so in this case, in as much as a man intending to proceed in the ways of God, shall be assaulted with many grievances, it is good policy both to put on a resolution to wrestle with them, and to be armed so that he may prevail against them. First in the world a man shall receive many unkindnesses and indignities, much reproach. David saith, the very 
t Psal. 35.15.  abjects assembled themselves against him; they tore him, and ceased not; & the drunkards made songs of him 
u Psal. 69.12. : and the whole 
* Psal. 123.4.  Church complaineth, that their soul was to full of mocking of the wealthy, & of the despitefulness of the proud. Secondly the Lord also is wont to exercise his dearest servants with many crosses, which to flesh and blood are very grievous and heavy to be borne; Thine arrows O Lord (saith 
x Psalm. 38.2.  David) have light upon me: I am like a leaf driven to and fro saith 
y Chap. 13. 25.  job. thirdly, Satan is a professed enemy to every good course, and will lay many baits, and use many means to withdraw: here pleasure assaults, there profit, there honour and estimation amongst men, each of them of great force to persuade: another while he raiseth up trouble against a man even out of his own thoughts, setting upon him with the horror of sin, the terror of the law, the fearfulness of God's Majesty, the strictness of his justice, out of all these he will raise matter of despair, and prevail many times very far to the appalling and amazing of a christian. These things a man intending to travail in the narrow way of life must think upon, and not only so, but make provision also, that overcoming all encumbrances he may hold out the profession of his hope without wavering unto the end. Toucing the reproach and obloquy of the disdainful world, he must consider, that in all reproach which is cast upon him for his care of a good conscience, Christ is 
z Hebr. 13.13.  his partner. The taunts which Moses endured at the hands of the Egyptians, are called the 
a Hebr. 11.26.  rebuke of Christ: Peter telleth them which are evil entreated for the truths sake, that therein they were 
b 1. Pet. 4.13.  partakers of Christ's sufferings; what greater comfort? secondly, that the hatred of the world, is a testimony and an assurance to a man's soul, that he is one of Gods chosen: If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you 
c John 15.19. . Again touching afflictions and crosses, he must know that they are trials of faith, exercisers of patience, reformers of corrupt affections, means to reclaim and withdraw form the world; this will make a man take up his cross cheerfully, and even rejoice in tribulation. Thirdly concerning Satan's assaults, he must be well persuaded of the bewitchings of worldly pleasures, of the poison that lurketh under the name of profit, of the vanity of honour and credit amongst men, he must gather together all the gracious promises of mercy in Christ, all experimental testimonies of of God's love unto himself, that so he may have comfort in the midst of the sharpest of Satan's encounters. This he must do that would go on, in the narrow way that leadeth unto life.  
To reprove the secure neglignce of many professors of religion now a days, 
Use.  that never make any provision for the hardship they are like to meet with, if they will be Christ's disciples: and so by that means meeting unexpectedly with the disgraces and injuries of the world, with the sharpness of afflictions, with the bufferings of Satan, of all which they had little thought before; repent themselves of the course they are entered into, and so fall away unto their wont coldness. They are like an unadvised travailer, that beginning his journey in a fair morning, and supposing that the weather will not alter, leaves his furniture behind by which he should be sheltered against a storm, and then afterward the winds blowing, and the tempest rising, is driven either to return back and so to lose his labour, or else to take some covert, such as upon the sudden he can meet with, where though he find some little comfort for a time, yet the storm increasing, he is driven thence also: so is it with many professors, when the times seem to laugh upon religion, and the entertaining it doth not as yet hazard any thing which flesh and blood affects, they are very forward, but when a storm comes which they looked not for, the world opposes itself, pleasure must be sequestered, profit must be neglected, credit must be hazarded, them they are found to fall back, not being provided to bear it out, and so make their last days worse than their first. Let this then among the rest be borne away: viz. that he that would proceed in the way of godliness must think upon the discouragements he shall meet with, and must therefore harden himself against them, that what ever happen, he may finish his course with joy, and may so run, that in the end he may be sure to obtain.  
The last thing which must accompany our purpose of going on, is an often calling a man's course to an account, to see whether it be right and strait yea or not he who iourneyeth in a way which he is not acquainted with, it is wisdom for him ever and anon to be mindful of the directions which were given him, and to remember the marks which were told him, the turnings and the by-paths which he was warned of, to the end that by thinking hereupon if he find he is right, he may proceed with comfort, if he be deceived, he may return quickly before he have wandered to far, and erred over much. So it must be in this way: I have 
d Psal. 119.59.  considered my ways (saith David) and turned my feet unto thy testimonies. You see David's fashion what it was, often to view his own courses, to search, and to try his ways, to see how he kept his feet in the path of God's Commandments, and where he perceived himself to have been mistaken, strait he returned, and endeavoured to come back quickly: I turned my feet unto thy testimonies; in the next verse he adds, I made 
e Vers. 60.  hast and prolonged not. When the same David willeth & exhorteth men to 
f Psalm. 4.4.  examine their heart upon their bed; what doth he mean but that every man, when he is alone by himself, should retire his thoughts, should look back into the day past, to see what he hath done, and how he hath demeaned himself, that so he may recover himself for his often slips by repentance, and renew his vow of keeping an even course in the way of life. Paul bids we should not let the sun go down 
g Ephes. 4.26.  upon our wrath: thence a general rule may be drawn, that no sin should be suffered to lodge all night with us; an account should be taken of our falls, and we should presently labour to recover. The Scripture speaking of the care of job in offering sacrifice for his children, thinking that in many things they might overshoot themselves in their banqueting; adds this clause; Thus did job 
h Job 1.5.  every day: He that was thus daily careful about his children's courses, what was he (think we) for his own?  
This point will discover as much carelessness as any of the former, 
Use.  for who is amongst us that doth thus call his life and carriage to an account, that in an evening when he is about to take his rest, and knoweth not whether he shall ever wake again or no, asks himself this question, what have I done? how have I walked this day, how have I wandered from the path of God's Commandments, what duties have I failed in, how far have the vanities and profits of the world prevailed against me to misled me? who I say is wont to keep this privy audite within himself; nay who thinks this to be a duty that he is tied unto? And therefore no marvel if sin grow strong upon us, no wonder if we stray far from the right course; and if we look not to it, we will soon be drawn into such a maze, that we shall not know which way to return. Let us take with us then this instruction among others, often to try our ways, once a day at least to consider our courses, we do all err, in many things (saith S. james) remiss all 
i James 3.2. , but by this means, error shall not prevail against us, and by use we shall grow so perfect in our ways, that we shall very seldom be mistaken.  
FINIS.   

THE THIRD SERMON. For it is the wide gate and broad way, that leadeth to destruction, and many there be which go in thereat.  

The second part of the Text.  WE have done with the advertisement itself, and are now come to the reasons by which it is enforced. The first reason runneth thus; because albeit the gate and way which the most affect, be wide and broad, full of pleasing, and full of company, yet in the end it leadeth to destruction. By the gate and way mentioned in this first reason, is meant the same which elsewhere is called the way of 
a Psalm. 1.1.  sinners; a way that is not 
b Psalm. 36.4.  good: the way of 
c Ps. 119.104  falsehood: an 
d Prou. 2.12.  evil way: it is the gate and way which by nature we all travail in, therefore it is termed our 
e Jsay 53.6.  own way: the way of our own 
f Jsay 57.17.  heart: because it is a way which of ourselves without a guide we go into, and which of ourselves we are never either able or willing to forsake. It is said to be a wide and a broad way, 
Wherefore it is called a way, wide and broad.  because it is a way of liberty to the flesh, and gives a man leave to run any course, which his own private corrupt humour doth affect: it is a way which imposeth no conditions of restraint, but whatsoever a man (led by the lusts of his own heart) bends unto, it allureth him to it, and seemeth to say as the flattering chaplains did to 
g 1. King. 22.  Ahab, touching the expedition against Ramoth, Go and prosper. Now this way notwithstanding the pleasingness of it, our Saviour saith, it leadeth to destruction; the issues of it are the ways of 
h Prou. 14.12.  death; it bringeth no small inconvenience, or slight annoyance, such as loss of goods, or blemish in good name, or sickness of body, but the surpassing exceeding eternal curse of God, the utter ruin both of soul and body, an endless, easeless, hopeless misery. This then is Christ's reasoning, that in as much as there be but two ways, a strait, and a wide; and the wide leadeth a man to such an irrecoverable downfall, therefore we would beware of it, and enter in at the strait gate. This is the meaning briefly: Let us now see what necessary matter of instruction we may observe.  

Doctr. 1.  First here we learn, that albeit the way of sin be, for the present time in the sense and seeming of flesh & blood very delightful, yet the reward thereof is misery, and the end destruction. This is the express doctrine of the Text, and it is easily justified by the Scripture. First in general it is said of all sin, that the 
i Rom. 6 23.  wages thereof is death; and that the end of the wicked shall be 
k Psal. 37.38.  cut off. Secondly in particular of several sins, the Word of God speaketh very expressly to this purpose. Of adultery Solomon saith, (describing the fashion of a harlot) that indeed her chamber is richly decked, her bed presumed, and her words very enticing; but (saith he) her house is the way to the 
l Prou. 7.27.  grave, which goeth down to the chambers of death: and her 
m Prou. 9.18.  guests are in the depth of hell. Of deceit, The bread of deceit is sweet to a man, but afterward his mouth shall be filled with 
n Prou. 20.17.  gravel, Of diunkennes, The wine showeth the colour in the cup, and goeth down pleasantly, but in the end thereof, it will bite like a Serpent, and hurt like a 
o Prou. 23.32.  Cockatrice. Of the vanity of youth: Rejoice O young man in thy youth, walk in the ways of thy heart, and in the sight of thine eyes, but know that for all these things God will bring thee to 
p Eccles. 11.9.  judgement. In all these here is a broad pleasant way, giving liberty and scope enough unto flesh and blood, but the end of all is destruction. The sweet meats of wickedness will have the sour sauce of wretchedness and misery: we may see the same also verified by examples. Eve was made believe by the Devil, that if she would adventure to eat of the forbidden tree; she should receive by it great advancement; ye shall be as 
q Genes. 3 5.7.  gods knowing good and evil; (equivocating with her, as our state Papists do now a days, and beguiling her with doubtfulness of terms. Well, she saw the tree was good for meat, pleasant to the eye, and to be desired to get knowledge (here was a way broad and fair enough;) and she took and gave to her husband, and they both did eat: But see now whither this way leads them, Then (saith the Text) their eyes were opened, and they knew they were naked: the beginning seemed to delight, and to give hope of great contentment; but the fruit was grief, and the end confusion, the issue clean contrary to that which was expected. No doubt the murdering of Abel for the time gave very good satisfaction to the malicious and blood thirsting humour of Cam, but he which looks upon the reckoning which followed, and considereth how sin lay at the door 
r Genes. 4.7.  ever dogging him, and never leaving him, till he was even swallowed up into despair; shall see a pleasing course carrying him that held it, into a depth of misery out of which he was never able to recover. Moses speaking of the times before the flood saith thus, The sons of God saw the daughters of men that they were fair, and they took them wives of all that they 
s Genes. 6.2.  liked: here was liberty enough (all they liked.) but what was the issue, you know the stories when they were in the very height of their jollity, the flood came and took them all away 
t Matth. 24.39.  here was a journey full of pleasure, but the place of arrival full of misery. The rich man of whom Christ speaketh, was clothed in purple and fine linen, and fared well and delicately every day: here was outward contentment to the full, but whereto did this way lead? we have heard what followeth, the rich man also died, and was buried, and was in hell in torments 
u Luke 16.22.23.  I could thus easily give you many instances, all of them serving to show to us, how sin dealeth with us as joah with 
* 2. Sam. 20.9.10.  Amasa, he met him and saluted him lovingly (art thou in health my brother) he took him by the beard with the right hand to kiss him, but withal he smote him in the fifth rib, and shed out his bowels to the ground: Even so sin creepeth into our bosom, it maketh show of delight, it pretends the pleasing of our minds, and the satisfying our humour, but yet it killeth (as it were) with kindness, and for a little momentany pleasure, it brings eternal shame and perpetual confusion.  

Use. 1.  The use of this point thus proved standeth thus, The first thing that ought to be in him who desireth truly to repent is a hearty loathing, and an unfeigned detestation of sin; the fountain of repentance is the heart, and a man can never frame himself to reform that in his life, which in his heart he disliketh not: he therefore that would practise the duties of repentance as he ought, must endeavour to feel in himself a deep and an implacable hatred against sin. Now in my opinion there is nothing more of force to bring a man clean out of conceit with sin, than the serious meditation upon that point which I have now delivered. Who is there amongst us that would not in his heart loath & dearest such a one as the Prophet 
x Chapter 9.8.  jeremy speaketh of, Who speaketh peaceable to his neighbour with his mouth, but in his heart layeth wait for him, that puts on a show of friendship, and yet under a pretence thereof, if he could, would cut a man's throat; will not every man say, Lord keep me from such a friend? And yet even so sin dealeth with us, it promiseth much contentment, much profit, many benefits, but in the end in steed of contentment, there is nothing but vexation, in steed of profit, the utter loss and ruin of a man's soul. It is good wisdom to have this point ever in a readiness; to lay it up (as Mary did Christ's sayings) in the midst of the heart, it will be as a bulwark, or brazen shield to blunt the point of Satan's persuasions. It is his policy to lay a kind of siege to a man's thoughts, with a seeming good, and as much as in him lieth, to let us see nothing of sin, but the outside painted over like whorish jezebel with many glorious shows, and bewitching appearances, pleasure, profit, honour, ease, all very like to draw a man far, unless he be otherwise overruled by the power of God's spirit. Every one therefore that would (as S. james speaks) keep himself unspotted 
y James 1.27.  must be like the wise man, of whom 
z Eccles. 2.14.  Solomon speaks, whose eyes are in his head, that is, who looketh not only to the present face of things, but casteth his thoughts further towards the issue, fearing lest where the entrance is so enticing, the end may fall out not to be according: the consideration of the misery which may follow, cannot but be a preservative to keep a man from being enchanted with the fair shows of the beginning. How many might be kept from gross sins, if they had care to observe this rule. In covetousness, ignorance, pleasure, wantonness, liberty, malice, drunkenness, excess, extortion, falsehood, men look only upon the profit, ease, jollity, and worldly estimation that doth accompany them, but the poison that lurketh under these, the spiritual venom that masketh under these deceitful shadows is either not believed, or not thought upon, or else in men's private conceits so much lessened, that they post on still the road way being tolled along by the delight thereof, and so fall into the bottomless gulf, before they are ware of it. Well it is the precept of the holy Ghost, that we should be 
a Hebr. 3.13.  exhorted, lest we should be hardened through the deceitfulness of sin. I exhort you therefore, and in the Lord entreat you, not to be so unwise, as for a little superficial pleasingness and fleshly contentment in the wide and broad way of vanity, to purchase to yourselves such a misery, the horror, the largeness, the everlasting and unintermitting extent whereof, no man living is able to esteem. The life of man here, is not unfitly compared to a Theatre, in which every man hath his part, some longer, some shorter, some nobler, some base, according to the discretion of the appointer: now would any one take him for better than a mad man, that in an idle humour to wear gay apparel, and to have the standers by make obeisance to him, would be content all the residue of his days to be a base drudge in a kitchen, or a slave in a galley, upon condition that for an hour or two, he might be attired like a King, and sit in a chair of estate and take upon him like a great commander? surely no. And what are we then, who having a show or two to make upon the stage of this world, are content to buy an endless bondage under sathan, for a transitory satisfaction to our own sinful humour, in some fleshly and sensual course, and upon condition we may have our fill of it, will not stick to hazard our better part, and to cast away our own souls? This is the first and chief use of this doctrine.  

Use. 2.  Secondly this point teacheth us this good lesson which is a point of especial wisdom in Christianity, namely always to have those courses in greatest jealousy, and to be suspicious of them, that they are not such as it is safe for us to enter into, which at our first beginning them, and at the working upon our thoughts to entertain them, do make show of nothing but contentment to our nature, that are ever charming us with the names of profit, of pleasure, of advancement; it is meet for us to fear that under these baits, there lieth some secret hook, which if we do too greedily catch at the first offer, may suddenly entangle us, and so as it were hook us in, that when we would we shall not know how to get from it. The wounds of a lover, 
b Prou. 27.6.  Solomon saith, are faithful, but the kisses of an enemy are to be taken heed of. Satan is our grand enemy, and sin is the thing he seeks to poison with, he laps it up in the sweetness of some such thing which is tasteful to our natural palate, & when he makes the largest offer, as he did to Christ, 
c Matth. 4.9.  All this will I give thee; then some great mischief is to be feared, for which he laboureth to procure entrance by his plausible and pleasing persuasions. Happy is he that hath learned this lesson, he hath well profited in the school of Christianity, that doth not creedit the first offers, but doubts a fearful issue, where the entrance promiseth nothing but contentment. It is ever a rule that cannot fail, the broad, pleasant, even way, that to flesh and blood bringeth little or no encumbrance, but gives the rains unto it to go where it will, is the way that certainly leadeth to destruction. And thus much for the first property of this way, it is a wide and a broad way.  
The second quality it hath is, 
Doctr. 2.  it is full of passengers (And many there be which go in thereat) from which words we are taught this doctrine: viz. That multitude in matters of religion, is no good rule to proceed by, whether it be in points to be believed, or in matters to be practised. The reason is plain from hence. It is reported here of the broad way which leadeth to hell, that there are many which go in thereat; now if number were an argument sufficient to prove the goodness of a course, why should it not be also a reason of value to prove this way which Christ here speaketh of, to be the way that leadeth unto life: If it be of no force in this particular, neither is it in any other. A matter may be believed and professed by many, a course may be followed and approved by a multitude, and yet there may be neither soundness in the one, nor holiness in the other. In the days of Noah, it is said that God looked upon the earth, 
d Genes. 6.12.  and all flesh had corrupted his way. When the Angels were entertained in Lot's house, the men of Sodom purposing villainy and filthiness, compassed the house 
e Genes. 19.4.  round about, from the young men even to the old, all the people from all quarters. Four hundred Prophets at one time consented together in one thing, and when the King asked their advise touching his journey to Ramoth, all said 
f 1. King. 22.  Go and prosper, all seeking to flatter the King's humour. There was a general conspiracy against jeremy for the faithful discharge of his duty: Come let us imagine some devise against 
g jerem. 18.18.  jeremy. When Pilate made a motion to the people, what should be done with Christ, They 
h Mat. 27.22.  all said, let him be crucified. When Stephen had made his Apology for himself, against the false imputations which were put upon him, the Text saith the standers by gave a shout with a loud voice, and stopped their ears, and came upon him 
i Act. 7.57.  all at once. Of Simon the sorcerer in Samaria, it is said, that to him they gave heed, from the least of them, even to the 
k Act. 8.9.10.  greatest. When Paul opposed himself to the Idolatry of the Ephesians, which worshipped the Images of Diana, there arose, saith the story, a shout for the space almost of two hours, of all men, crying, 
l Act. 19.34.  Great is Diana of the Ephesians. The Apostle complaineth of the state of his times, and even of those which made profession of religion, and he delivereth his complaint in these words, 
m Philip. 2.21.  All seek their own, and not that which is jesus Christ's. The Spirit of God prophesying by Saint john of the coming of Antichrist, saith, that 
n Apoc. 13.8.16.  all that dwell upon the earth shall worspip him, whose names are not written in the book of life. In all these examples we see great multitudes, even swarms of people running one course with one heart, like men possessed and ruled by one spirit, and yet all deceived: he that should have grounded his religion upon these, must needs have run himself headlong into error.  

Use 1.  The use here of is first against the Papists, who as appeareth in the writings even of the best learned of them, do make multitude a note and mark of God's Church; which howsoever it can little avail them, (because if we reckon only such as know and understand what they do believe and profess, we may well think there are in Christendom more of us then of them) yet notwithstanding admit it were so, that the greatest part of Europe were advised and constant professors of their religion, what have they gotten by it, must it needs be true which is believed and maintained by a multitude? Cannot the generality be deceived? Is it not possible for whole troops, yea even of learned men to be mistaken? Yes certainly. If it be a good reason to say thus; behold this religion is professed and received by the most, therefore it is true; then let us disclaim Christ's advise of entering in at the strait gate, and let us all choose the wide and pleasant way, for many there be that go in thereat. It is thought probably, that at this day Mahometism (the Turks religion) hath more under it, than Christianity, though we put Papists and Protestants, and all in the weights against it; and that mere Paganism is larger than both. Where many join in the truth, there is the Church, but not for the Manies sake, but for the truths sake. It is a good saying of Augustine upon Psalm 39 Si justus es, noli numerare, sed append, that is, if thou wouldst deal uprightly in this case, take not religion by tale or number, as though that were best which most receive, but try it by weight, if it have the weight of truth go with it, be they many or few that believe it, it skilleth not, it is right though but one, nay though none did entertain it. This is the first use. If Christ be true in his sayings, that many go in at the gate that leadeth to destruction, sure then multitude is no mark of the Church, they may be the greater part, and yet go the way that bringeth the goers by it into hell.  

Use 2.  The second use is to reform the common folly and error of the world, who think custom and fashion, & the guise of the greatest part to be a sufficient plea, for any course which themselves affect or undertake, especially it holds in matters of religion, if men can say as of old, our fathers, our rulers, our ancients, the best, the most, the wisest, the wealthiest amongst us thus they think, thus they do, them they imagine they have alleged an argument which cannot be answered, a reason which cannot be denied. Thus men make themselves like the froth as St. 
o James. 1.6.  james speaks of, which is carried up and down, with the wind, and the water, sometimes to this side, sometimes to that: or rather like the beasts of the field, who think nothing but follow the heard, and so many times while they suppose they are going to the pasture to be fed, they are driven to the Shambles to be slain. Whom this people and all the men of Israel choose, his will I be, and with him will I dwell, saith 
p 2. Sam. 16.18.  Chusa to Absalon; and so it is even the religion of many, we will not be singular, look which way the most go, that way will we go. It is right as the spirit of God speaketh to the 
q Psal. 50.18.  ungodly man, when thou feast a thief, thou runnest with him, when thou seest an adulterer thou art partaker also with him. It is the property of a fool to follow universally, that which he seethe others do, he must needs also do the same: yet it is an error we are all apt unto, and the reason is; It is a hard matter to judge, but it is an easy thing to give credit. Well, let the wisdom of God be followed, and let his counsel be preferred before our own conceits. Certain it is, whatsoever we imagine, that the way to hell hath the greatest store of passengers; company is good; but it is better to go the right way all alone, then to wander with a multitude. Therefore god gave a charge, thou shalt not follow a multitude to do evil 
r Exod. 3.2. . What though most men in their common speech take the name of God in vain, what though the greatest part have the preaching of the word in no esteem, make the Sabbath a day of carnal delight, neglect the public worship of God, reproach and speak evil of the truth; what though all seek their own, as Paul saith, or as the Prophet speaketh, from the greatest even to the jest, be given to covetousness 
s jerem. 6.13. , what though they go by troops (as 
t Chapter 5. 7.  jeremies' words are) into harlot's houses? what though the abjects do assemble themselves together, as they did against 
u Psalm. 35.15.  David, to draw good things into disgrace? let not this sway with you so far, as to draw you into the fellowship of the same evils; remember, the broad way to eternal ruin hath many that travel it, so that though there be much good fellowship, and jollity by the way, yet their way (saith 
* Prou. 4.19.  Solomon) is darkness they know not wherein they shall fall. And who will be so in love with the fellowship of others, as to damn himself for company? The counsel of the ungodly is pleasing, the way of sinners is delightful, the chair of scorners is very easy; but yet blessed (saith the Psalmist) is he that hath studied how to avoid them; when it cometh to that which 
* Prou. 1.21.  Solomon mentions, the eating the fruit of their own way, and to that in the 
y Psal. 37.38.  Psalm, the transgressors as they have erred together, so they shall be destroyed together: what are they then the better for their company? Thus much for the first reason, why the strait gate and narrow way are to be chosen, because though there be another course, more pleasing to our humours, and better stored with company, yet it leadeth unto destruction.  
The second reason followeth which is in direct opposition to the former, viz: that albeit the gate and way which Christ would have us enter into, be straight and narrow, and such as few do travail by, yet it is the way to life, and the end thereof is comfort, even the everlasting comfort of a man's soul. This is the general meaning of the reason; Let us grow to a particular examination of the points of instruction rising out of it.  
As this reason is in an apparent opposition to the former, 
Doctr. 3.  so it affordeth doctrine in nature directly contrary to it; that told us of sin, that beginning in pleasure, it doth end in misery; this telleth us of the duties of holiness and righteousness; that howsoever they seem to lay a kind of restraint upon man's nature, and to curb and limit him in some courses, and fashions which he is prone unto, yet the issue of them is life, and the reward is comfort. Christ confesseth the gate to be straight, and the way narrow, but he adds this withal, that it leadeth unto life. For the opening of this doctrine I must show unto you two things; first that the duties of piety and godliness, are at first something unpleasing to man's nature, (the crookedness and corruption thereof considered): secondly that whatsoever the beginning is, yet the end is full of sweetness. Touching the former how true it is, may in part be gathered out of that which hath been said heretofore, touching the things concurring with the very act of entrance; humility, and the elinquishing of the pleasures of sin which we have formerly delighted in, both which are directly thwarting and crossing to man's nature, there being nothing that he is of himself more unwilling to do, then to confess aught against himself, to renounce his own will, and to crucify and kill the strong affections of his own heart. But this shall better appear if we enter into consideration of particulars, what duty of godliness soever we think upon, we shall find the beginning of it to be unsavoury. If a man will labour after some knowledge in religion at the first it will seem to be somewhat straight and cumbersome, because it will require more care in redeeming the time, it will urge more diligence in hearing, in praying, in meditation, more respect to the Sabbath than a man was wont before to make conscience of. Hear will be something to do, and no small wrestling with a man's thoughts, before he shall get the mastery over his own heart, to retire himself, and to divert the time formerly accustomed to be spent in vanity, to the building of himself up in knowledge. It will seem to a man that there is no life in these courses, nothing but deadness, and melancholines, and no kind of contentment. Again, suppose that a man (heretofore negligent that way) should now begin to have some touch, and should entertain a resolution with himself of keeping holy the Lord's day, not according to common opinion, but according to the true purpose & meaning of the Lawmaker, think we that he should not at his very first entry into this way, meet with many discouragements? what a burden will here be for a man to seek to draw all his thoughts from earthly businesses (as much as is possible) and to give himself wholly to some either private or public course, by which the comfort and edifying of his soul may be helped forward, what a misery will it seem, so as it were to hedge in himself, that he may not use a little excursion, and in some little degree give the rains to his own affections? this is enough to make any man fly back, and to cry as the Disciples did in another case, This is a hard saying who may endure it 
z John 6.60. . Time would fail me, if I should thus proceed to exemplify this doctrine, I may be bold to say it, because all duties of holiness have one general nature, that there is not one among them all, whether it respect our immediate service to God, or our behaviour to men, or that sobriety and even framing of our affections in things which concern ourselves; I say there is not any one such duty, but if it be looked upon with an eye of flesh, it looks even as our Saviour did upon earth, of whom it is said, that in respect of state and pomp, there was 
a Esay. 53.2.  nothing in him for which a man should desire him. And the reason is this. Religion is the same to a man's soul, that Physic is to his body, it is ordained to purge & to reform it; As therefore the Physic potion at the first taking is clean against the stomach, so that men in wisdom will use means to keep it in, that it may work upon the disease; so is religion at the first taste without relish, ready to cause loathing, rather than to persuade further entrance, and there must be a mind of striving with a man's self, before he can drink deeply of it, and hold it fast, that it may work upon his close and hidden corruption. It was not for nothing that the Lord conditioneth with us at our first entrance into religion, to give him our 
b Prou. 23.26.  heart; for unless we have even resigned up our affections unto him, and have even combined with ourselves, to go through with it, it is in vain to make any show or offer of obedience. Well, you see plainly the first point, that the beginning of Good duties is harsh; let me not stay here, but proceed to show that the end is comfortable. Our Saviour saith here; it leadeth unto life; and what life doth he mean, or can he mean, but life eternal. Godliness (saith the 
c 1. Tim. 4.8.  Apostle) is profitable unto all things, which hath the promise both of this life, and of that which is to come. I may safely say of those which enter into good courses, as the Psalm doth, they do sow in tears, but they shall reap in 
d Psal. 126.5.6.  joy, they went weeping and carried precious seed with them, but they return with joy, and bring their sheaves. Nay the Scripture doth not herein delay us so long, as though there were no sweetness in religion till hereafter. I remember Christ's words in one particular to Peter, when Peter told him, that he and his fellows for Christ's sake had left all; I say unto you, there is no man that hath left house, or parents, or brethren, or wife, or children for the kingdom of God's sake, which shall not receive much more in 
e Luke 18.29.30.  this world. So that even in the present life, there is a reward follows, the children of God find an inward and an unknown sweetness, even in that which at the first seemed very distasteful. Christ said of himself, that is was meat unto him to do the will of him that 
f John 4.34.  sent him: and so the duties of godliness do afford a kind of secret satisfaction to those which are exercised in them: & though evil men when they look upon the servants of God living in obedience, in contempt of the world, and in a kind of sequestering themselves from the vain delights thereof, do imagine they live a life very tedious and irksome, and such as hath no contentment in it, yet by use, the Lord making his yoke easy, and his burden light, they find that facility in it, that sweetness and spiritual delight, that if they might, they would not return back to their wont liberty in the flesh, but do carry even a kind of loathing thereunto. I find (saith 
g Psalm. 4.7.  David) more joy of heart in the light of thy countenance, in the secret apprehension of thy gracious favour, than the worldlings have, when their wheat and wine abounds. Thus by the handling of these two points a part, I have (I hope) made good my first proposition, that the way of true religion, though it be straight and narrow, and at the first entertains a man with shows of hardship and restraint, yet the progress is more sweet, and the end itself, doth even exceed in comfort. Let us make use of it.  

Use.  The use hereof is to be an encouragement to all that do begin inwardly and unfeignedly to affect good things, they must learn to cast their eyes & thoughts from the present straightness which religion at the first entrance into it, seemeth to threaten, and to look further upon the sweetness which doth certainly accompany it. For howsoever our obedience ought not to be a hired obedience, but such as in all things doth more respect the commander, than the reward which he bestoweth; yet it pleaseth God to tender our weakness so much, as to provoke us and to draw us on by the promise of recompense, lest we should be weary and faint in our minds. Our Saviour arming his disciples against reproach, telleth them, their 
h Matth. 5.12.  reward is great in heaven. Moses chose rather to suffer 
i Hebr. 11.26.  adversity with the people of God, then to enjoy the pleasures of sin for a season; for (saith the Text) he had respect to the recompense of reward. Nay of Christ himself it is said (and in that very particular we are willed to follow him) that for the 
k Hebr. 12.2.  joy that was set before him, he endured the cross, and despised the shame. Therefore whensoever we feel (being leaning to a good course) any discouragement to creep into us, or any secret conceit, that to do thus and thus, as the word persuades will bring a burden upon us, and we shall by that means deprive ourselves of that freedom which others have, and which ourselves also have enjoyed, and therefore it is not good to be so straight; by and by let us remember whither this narrow entrance, this hard and rugged way doth lead us, the further we go the better it is, and the end itself will exceed all. The eye hath not seen, the ear hath not heard, neither can it enter into man's heart to consider, 
l 1. Cor. 2.9.  what things God hath prepared for them that love him. It is said of jacob that he served seven years with his uncle Laban, for Rachel his daughter, but they seemed (saith the Text) a few days, because he loved her 
m Gen. 29.20. . So let us labour to possess our souls with the love & delight of the blessing promised, and we shall with ease swallow up all encumbrances, and grievances in the mean space whatsoever.  

Doctr. 4.  As it was said of the broad way, that many go by it, lest we should build upon multitudes, so now it is said of the strait course, that few there be that find it, teaching us thus much. That the best, & the holiest, and most religious courses, have the fewest approvers, and the fewest followers: the best number is for the most part the smallest number. The Scripture giveth great light unto the truth of this doctrine. Those whom the Lord reserved unto himself in the general corruption that was among the jews, are termed a 
n Isay 1.9.  small remnant: They are called a 
o Isay 6.13.  Tenth, or (as we speak) the tithing part; there is odds enough; nine to one: they are compared to the 
p Jsay 17.6.24.13.  shaking of an Olive tree, two or three berries are in the top of the utmost boughs, and four or five in the high branches of the fruit thereof. And thereto serveth the complaint made by the 
q Micha. 7.1.  Church; Woe is me, for I am as the summer gatherings, & as the grapes of the vintage, there is no cluster to eat! we know when the harvest is home and the fruit gathered from the trees, a man may chance find one ear or two of corn scattered in the furrows, or an apple here and there upon, the branches, but they are nothing at all to count upon: so the Church laments her own desolateness that she is like the gatherings, the number of the good is very thin, not one for many wicked ones. In the prophesy of jeremy, there the godly are said to be called out, one of a city, & two of a tribe 
r jerem. 3.4. . In 
s Chapter 3. 12.  Amos there is a notable similitude urged, of a Shepherd, who when the Lion hath made his prey of one of his sheep, contenteth himself to take out of the Lion's mouth two legs or a piece of an ear, so (saith the Lord) shall the children of Israel be taken, here & there one as it were violently rescued, & torn out of the common and universal Apostasy. Christ calleth his flock, a 
t Luke 12.32.  little flock, And there are many called, but few chosen, according as of the six hundred thousand that came out of Egypt, there was but only two, Caleb, and josua that entered into Canaan. Consider a little further of this point by examples. In the days before the flood, 
u Genes. 6.12.  all flesh had corrupted his way upon the earth, and only Noah was a just & an upright man in his time. Not one just person in Sodom besides 
* Genes. 19  Lot. There were four hundred and fifty Prophets for Baal, when there was but 
x 1. King. 18.  one Elias for the Lord. There were upon a 
y 1. King. 22.  four hundred flattering Prophets, against one honest plain Preacher Michaiah. Behold (saith Isaiah) I and the children whom the Lord hath given me (that is, those whom I have by my ministery begotten unto God) are at signs and wonders in 
z Jsay 8.18.  Israel; it seemeth they were but a few, when they were gazed upon as monsters amongst men. When joseph's brethren conspired against him, they had all consulted to slay him, save only 
a Genes. 37.  Reuben, there was but one for ten that took pity. When they sat in counsel against Christ, there was none spoke for Christ, but 
b John 7.  Nicodemus. When Paul stood forth for his answer before Nero, not one man assisted him, but 
c 2. Tim. 4.16.  all forsook him. On the contrary we shall see how the worst things have had the greatest consent, and the fullest, and most general approvement. All consented to the making of a 
d Exodus 32.  golden Calf. They came to offer violence to Lot's house, from the young even to the old, even all the people from all quarters. 
e Genes. 19  Pilate asked what should be done with Christ, they 
f Matth. 27.  all cried, crucify him. When Paul began to preach Christ at Ephesus, and to cry out against Idolatry, there arose a shout almost for the space of two hours, of 
g Act. 19.34.  all men crying, Great is Diana of the Ephesians. The Beast the Antichrist, maketh 
h Apoc. 13.  all both small and great, rich and poor, free & bond, to receive his mark in their right hands, and in their foreheads. But what should we search the Scripture for examples, when our own times and experience affords so many? There be many ignorant people, but few that love true knowledge, many swearers, few that make conscience of an oath, many Sabbath breakers, few that care to keep it holily, many negligent and unprofitable hearers, few which take heed how they hear, many usurers, few that lend (as Christ saith) without looking for aught again, many that wring & draw back in every good action, few that are open hearted and handed to relieve, many that despise and contemn and neglect the Word, few that honour it & take delight in it. In a word, look to any profane, disordered, covetous, unruly, carnal, voluptuous course, and tell me with what infinite troops it is followed consider again of any religious, zealous, charitable, and holy fashion, and mark how few there be that do regard it. So that it may be said of every society of men, of every assembly, of every congregation generally, as it was of that of 
i Revel. 3.1.  Sardie; to speak of the multitude; they have a name that they are alive, but are dead, called Christians, but have little religion; If there be any better disposed, they are but as it is said, they are the fewest number. And therefore the course which Christ will take when he comes to judge the earth, will be very like to the course which josua held to find out among the people, what man it was that had stolen the 
k Josua 7.16.17.18.  Babylonish garment; there were many brought together, and all to find out one. So at the last day, all particular persons that ever were, are, or shall be, shall be ascited to appear; out of them shall be deducted a smaller number which have heard of Christ, out of them a smaller portion, which have professed the true religion of Christ, and out of them, yet another company, which have truly professed the true religion, which have professed it in sincerity: which number howsoever in itself considered, it be exceeding great, yet compared with the rest, it is but as a handful, or as it is said of the Israelites camp in respect of the Aramites infinite troops, like 
l 1. King. 20.27  two little flocks of kids. So will that be verified that is said; the Lord will make a short count in the earth, and though the number of the children of Israel (viz. of the people professing religion) be as the sand of the sea, yet shall but a remnant be saved 
m Rom. 9.27.   
The use hereof is twofold: 
Use.  The first Christ teacheth, strive to enter in at the strait gate, for many I say unto you will seek to enter in, and 
n Luk. 13.23.24  shall not be able: the fewer there be that are partakers of the true happiness, the more should we labour to be in that number: we sit still in our security & carelessness, as though heaven should be cast upon us, and as if all the world should be saved. The blessing of life eternal is great, but it is not common, not all, no not the greatest part, no not the noblest, and wealthiest part shall enjoy it: we should therefore throng and thrust to enter in, because suddenly the gate will be shut up, and many (saith Christ) shall strive to enter in, but shall not be able.  

Use 2.  Secondly, this serves to be a preservative against discouragement in those that fear God: as for example. Art thou a man who having heretofore run the same course with the greatest part, beginnest now being inwardly touched by the force and power of the Word, to refrain from many things in which in time passed thou tookest pleasure, and to look more narrowly to thy ways than thou wast wont, and to make conscience of some things, which formerly thou regardest not; it may be, that comparing thy course, now, with the foregoing, thou findest thyself very solitary, like a man in a desolate, rugged & untrodden path, having very little company, many to dissuade thee, few to encourage thee, many that will labour to pull thee back, but few or none to provoke thee forward: be not discouraged, be sure once that it is the course which Christ calleth thee to by his Word, and then remember that in comparison of the multitude, the Lords part is but a handful, the way to hell hath many passengers, and the place itself is feign to be made larger to receive them; but as for the path to life eternal; it is hardly entered into, and few there be that find it. And therefore though it may be thy portion, in thy love to the Word, in thy labouring after knowledge, in the duties of charity, in religious observing the Lords Sabbath, in peaceableness, and in diligent following of thy calling, to be in a manner post alone, like a Pelican in the wilderness or as an Owl in the desert, yet say with Peter, Lord though all men forsake thee, yet will I never leave thee 
Mat. 26.23. .  
Let God alone have the Glory.  
FINIS.