Gods Three Arrows, Section 11 – Section 19
§. 11. Of the meaning and doctrines of the firſt part of the 45. Verſe of NVMB. 16.
NVMB. 16. 45.Get you up from among this congregation, that I may conſume them at once.
THE firſt clauſe here noted, is an admonition for avoiding the intended judgement. aforeign a radice foreign elevatus ſuit. In Hiphil clevavit ſe. Targum ſaepe per foreign ſeparavit. Hoc in loco foreign ſeparate vos.The word tranſlated Get you up, properly ſignifieth to lift up ones ſelfe. Yet the Iewes do interpret it oft times with a word that ſignifieth to ſeparate ones ſelfe. It is ſaid before (Verſe 42.) that the Congregation was gathered againſt Moſes and against Aaron. Hereupon it is likely that they were afraid, and with feare caſt downe (as we uſe to ſpeake) and in regard thereof the Lord thus ſaid to them, lift up your ſelves, or get you up.
Though in the former verſe he ſpake onelyonly to Moſes, yet here he uſeth the plurall number, Get YEE up, to ſhew that he had reſpect to Aarons ſafety alſo: yea and to the ſafety of all that were not of their conſpiracy.
Further, becauſe the multitude gathered together againſt them, he addeth, bforeignfrom the middeſt, or from among that aſſembly. The word tranſlated cforeign of foreign condixit, indixit.congregation, properly ſignifieth ſuch an aſſembly as by appointment meeteth together. dforeignThe word, that ſignifieth the place or time appointed for aſſembling together, is derived from the ſame roote. It here implieth a multitude that among themſelves appointed and conſpired to do what they did.
The particle eforeignTHIS hath its Emphaſis. For it diſtinguiſheth this rebellious aſſembly from the reſt of the Iſraelites that did not conſpire with them.
The particle that joyneth the following clauſe to this, is a copulative, fforeignAND. It is thus word for word, Get you up from among this congregation, AND I will conſume them: ſo as it implieth that God would not deſtroy the multitude that ſinned, till they that ſinned not with them were ſeparated from them. Our Engliſh importeth as much by uſing a particle that intendeth the end of doing a thing, thus, THAT I may conſume them. Others expound it with a cauſall particle thus, FOR I will conſume them. All tends Genev. Engl.to the ſame.
The thing intended is ſet out by a gforeignword that ſignifieth an utter deſtruction of them all. It is ſometimes uſed in the better part, and ſignifieth a full, abſolute, and perfect finiſhing of a thing: as where it is ſaid, hGen. 2. 3.God ended, or finiſhed, or perfected his worke. It is alſo uſed in the worſe part, applied to judgement, or deſtruction, and ſignifieth an utter, foreign LXX foreign. conſummavit.finall deſtruction of all appointed to deſtruction: as where the Prophet ſaid to Ioaſh, i2 King. 13. 19Thou hadst ſmitten Syria, till thou hadſt conſumed it. So it is here uſed. This is thus threatned becauſe by other judgements they had not bene bettered, but ſtill continued in their obſtinacy, as the former hiſtories in this chapter evidently ſhew.
To aggravate this intended judgement the more, it is added, kforeign ut repentè. Chald. foreign Arah. foreign in momento.at once, or word for word to tranſlate it, as ſuddenly, or in a moment. Our Engliſh phraſe at once, implieth a quick, ſpeedy, ſudden doing of a thing; as where Abiſhai ſaid to David of Saul, let me ſmite him mforeign una vice, uno ictu. Trem & Iun.at once: which is 1 Sam. 26. 8.as if he had more largely ſaid, I will not make much adoe, nor belong about the matter, I will not ſtrike many blowes, I will quickly with a blow diſpatch him. Some Engliſh Tranſlators expound the word in the text, quickly.
Here have we a mixture of
Mercy.
Iuſtice.
Mercy in ſeeking to preſerve ſome.
Iustice in reſolving to deſtroy others
The former is expreſſed in an admonition.
The latter in a reſolution.
The admonition intimates,
1. Gods mind: that he would not have them periſh.
2. Mans endeavour.
Here is noted,
1. Their action: Get ye up
2. The company: From this Congregation.
The reſolution expreſſeth
1. The Author of the judgement.
2. The Kinde of the judgement.
The Author is the Lord. I will, ſaith God.
The Kind of judgement ſetteth out
1. The Matter intended, conſume them
2. The Manner of doing it, at once.
The Connexion of the Reſolution with the Admonition (THAT I may, or AND I will) implieth Gods unwillingneſſe to plague the righteous with the unrighteous.
Seven principall Doctrines are here commended to our due conſideration.
I. God is not willing that the righteous ſhould periſh with the unrighteous. For he giveth advice to ſuch as were righteous to eſcape, when he thinks of deſtroying the unrighteous.
II. They that would avoid the judgement that fals on the wicked, muſt avoid communion with them. The action here enjoyned (get you up) intends as much.
III. Multitudes conſpiring in evill muſt be left. The word congregation from which they muſt goe, implies thus much.
IIII. Mixture of the godly with the wicked is a ſtay of judgement. For by ſaying, Get yee up AND I will, or THAT I may conſume them, he intimates, that he would not conſume the one till the other were gone.
V. The Lord revengeth the rebellious. For he it is that ſaith, I will conſume.
VI. Stubborneneſſe after ſome ſtroaks cauſeth utter deſtruction. Sroake upon ſtroake had beene ſtroken before: for the earth had ſwallowed up ſome, and fire had devoured others, yet they perſiſted in their rebellion: therefore now ſaith God, I will conſume them.
VII. Suddenneſſe adds much to the ſeverity of a judgement. For God intending ſeverity, threatneth to do what he intends at once.
§. 12. Of the godlies exemption from the ungodlies destruction.
I. *See §. 11.GOD is not willing that the righteous periſh with the unrighteous. St. Peter gives three of the moſt famous inſtances that have bene hereof ſince the beginning of a 2 Pet. 2. 4, &c.the world. One is of the Angels: (when they that fell were caſt into hell, the other were reſerved in heaven.) Another is of the old world: (when it was drowned, Noah and his family was preſerved in the arke.) A third is of Sodom and Gomorrah: (when they were deſtroyed with fire and brimſtone, Lot and his two daughters were kept alive.) Thence the Apoſtle inferres this concluſion, very pertinent to our purpose, b2 Pet. 2: 9.The Lord knoweth how to deliver the godly out of temptation, and to reſerve the unjuſt unto the day of judgement to be puniſhed. cEzek. 9. 4, 6.The marke which God cauſed to be ſet on the forehead of ſuch as cried for all the abominations that were done, and this charge given thereupon, come not neare any man upon whom is the marke, ſhewes his mind to wards ſuch as keepe themſelves free from ſinnes which cauſe vengeance. So alſo ſuch exhortations as this, come out of her my people, that ye receive not of her plagues.Rev. 18. 4.
Hereby God giveth evidence, that dPro. 15. 3.The eyes of the Lord are in every place, beholding the evill and the good: that he can diſtinguiſh betwixt ſuch as differ: that he can deale with men, as they deale with him: that ePſal. 18. 26.with the pure he will ſhow himſelfe pure, and with the froward he will ſhew himſelfe froward: and that it is not in vaine to feare him, and to keepe our ſelves unſpotted from the world.
§. 13. Of the caſes wherein Saints have their ſhare in publique judgements.
Ob. TRue, may ſome ſay, if this were univerſally and infallibly true, that no righteous man did at any time periſh with the unrighteous. But experience affoords evidence Servi Dei ſanct dupliciter mala temporalia patiuntur, quia & ab ipſis impij…, & cum ipſis patiununtur. Aug. Epiſt. 122. ad Victor.to the contrary. For in all publique judgements we ſee the righteous involved with the wicked. They may ſuffer temporall evils two wayes: by the wicked, and with the wicked.
Anſw. If the extent of Gods deliverance be rightly conceived, it wilbe found to be univerſally and infallibly true, that God delivereth the righteous from the judgement of the wicked. It doth indeed oft fall out that righteous men have a ſhare in ſome externall judgements which the wicked pull upon themſelves, and that
1. When they make themſelves acceſſarie to thoſe common ſinnes that cauſe judgement. As fNumb. 20. 12 Propeccatis ecrum Deus ſlagel lat etiam ipſes ſanctos ſuos. Aug. loc. citat.Moſes and Aaron became incredulous in the wilderneſſe as well as the other Iewes whoſe carkaſſes fell therein.
2. When the wiſe Lord knoweth that greater evils would befall them, if they ſhould then eſcape. Thus when the time was come that God had determined to heape judgement upon judgement till at length the land of Iudah ſhould be made deſolate, in the beginning of thoſe dayes was g2 King. 23. 29Ioſiah, that good King Ioſiah, ſlaine with the ſword of the enemie. Yet becauſe he lived not to ſee the miſeries of ſucceeding times, he is ſaid h2 King. 22. 20to be gathered into his grave in peace.
3. When the juſt God will ſhew the fierceneſſe of his wrath, how farre the wicked have provoked him, to aggravate the judgement, he taketh away the righteous therewith, who are as chariots and horſmen while they remaine. Thus was good i1 Sam. 31. 2.Ionathan taken away: who if he had lived, might have beene a meanes of preſerving the houſe of Saul from utter ruine, though David had beene King. The death of righteous Ionathan much aggravated the ſinne of Saul, and the judgement that followed thereupon.
4. When the Lord to whom vengeance belongeth, will give the wicked an occaſion to expect ſure and ſore vengeance; then he maketh his Saints a ſigne and an example unto them. Thus k1 King. 13. 24.he cauſed a Lion to ſlay the man of God, that was ſeduced by a lying Prophet to tranſgreſſe the word of God. In this caſe ſaith the Apoſtle, l1 Pet. 4. 17.Iudgement muſt begin at the houſe of God. And if it firſt begin at us, what ſhalbe the end of them that obey not the Goſpell of God?
§. 14. Of ſundry wayes of exempting Saints from judgements.
YET hath God his wayes and meanes to deliver the righteous in the forementioned caſes, and all other caſes whatſoever. As
1. By viſible preſervations of them from externall judgements: as mIer. 39. 17.Ebed melech was preſerved.
2. By nIſa. 57. 1.taking them from the evill to come: This was before exemplified in good Ioſiah.
3. By ordering the judgement ſo, as it proves a meanes to them to honour God the more: and to do more good to ſuch as are better prepared to accept the good which they doe. Thus was oEzek. 1. 1.Ezekiel caried away to Babel in the firſt captivity, that he might propheſie in Babylon to the Iewes there, pIcr. 24. 5.who were counted good figs in compariſon of the Iewes that were at Ieruſalem, who were as evill figs.
4. By making the judgement a meanes of their peace, honour, and externall proſperity in this world. Thus the captivity of qDan. 2. 48, 49Daniel, and his three companions; and of qEſt. 2. 17.—6. 10.Eſther Mordecai and was a meanes of higher honour and greater advancement, then they could in all probable conjectures have attained unto in their owneland. They were alſo thereby ſpeciall inſtruments of doing much good to the Church: and their names by that meanes are more honourable to this day in the Church of God.
5. By taking them by an externall judgement from earth Iuſti vivant etiam quando corpore moriuntur. Aug. cont Adverſar. I. eg…s & Prophet. lib 2. cap. 5.to heaven, where they live being dead: yea by making the judgement a meanes to free them from eternall damnation. Of ſuch as by ſome extraordinary judgement died (for its ſaid of them, s1 Cor 11. 30.many ſleepe) the Apoſtle ſaith, t—32. Sancti qui mala temporalia patiuntur, habent ſuas conſolationes, & ſpem futuri ſeculi. Aug Epiſt 122. ad Victorian.when we are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the world. Bleſſed be that ſword, though it be the ſword of a mortall enemie, that openeth a paſſage in the body for the ſoule to enter into heaven. And bleſſed be that ſickneſſe, though it be the Plague, that thruſteth the ſoule out of the bodies priſon, to celeſtiall glory and eternall life. So as in their ſufferings they have their comforts and hope of eternall life. Thus we ſee how judgements in the forementioned kinds prove bleſſings: and how the Saints that ſeeme to periſh in them may juſtly and truly ſay, We had periſhed, if we had not periſhed: even more juſtly then he Themiſtecles ſic fiſijs ſuis. A foreign. Plutarchus in vitâ Themiſt.that ſo ſaid to his children, by reaſon of great honour and wealth that he attained unto in a ſtrange country, being baniſhed out of his owne.
§. 15. Of Gods care of Saints mixed with the wicked.
BE not afrighted, O ye righteous ones, be not afrighted over-much at the judgements, though they be terrible judgements, which fall out in the world. Though by reaſon of the multitudes of wicked ones among whom ye live in this world ye be every one forced to complaine and cry, aPſal 120. 5.Woe is me that I ſojourne in Meſech, that I dwell in the tents of Kedar: and to wiſh and ſay, bJer. 9. 2.O that I had in the wilderneſſe a lodging place of way-fairing men, that I might leave my people: yet can the Lord ſingle you out, and when he comes to ſweepe them with the beſome of deſtruction, ſet you aſide: and as a few precious jewels in the middeſt of a great heape of rubbiſh ſift them out, and preſerve them ſafe to himſelfe, when the rubbiſh is caſt away. It is ſaid of Chriſt, that He will thorowly purge his floure, and gather his wheate into his garner: but will burne up the chaffe with unquenchable Mat. 3. 12.fire. Men when they fan their corne cannot do it ſo thorowly cleane, but that ſome chaffe or tares wil remaine with the wheat, and ſome wheat be caſt out with the chaffe: witneſſe the offall that remaines after the beſt fanning that men can make. But Gods fanning, is a thorow fanning, not a foreign.graine, not a Saint ſhalbe overſlipt. This is indeed moſt properly meant of the laſt fanning of the world at the day of judgement: yet in the meane time doth the Lord take notice of every one of his, to provide for them, and in the moſt common and generall judgements to do that which in his wiſdome he ſeeth to be fitteſt for them. When Eliah 1 King. 19. 18.thought he had bene left alone in Iſrael, God knew many more, yea he could tell the juſt number of them. Thou maiſt therefore, O faithfull one, ſay of the Lord, He is my refuge and my fortreſſe, my God, in him will I truſt. Surely he Psal. 91. 1, 2, &c.ſhall deliver thee from the ſnare of the fowler, and from the noiſome peſtilence, &c.
§. 16. Of beleevers dying of the Plague.
Queſt. HOw is it then that the righteous as well as the unrighteous die of the Plague?
Anſw. 2. Some ſay that no true believers are taken away with a common Plague. But this is too bold an aſſertion, unwarrantable, Putamuſne juſtos aliquos peſte occiſos? Quid obſtat? poluerunt & ipſi involvi. Nonne & multiſancti experti ſunt captivitatem. Mart. Comment. in 2 Sam. 24. Eccl. 9. 2.uncharitable. To adjudge all to hell that were taken away by that devouring peſtilence which in Davids time deſtroyed 70000 in three dayes, is an unmercifull doome. Experience giveth evidence that many that have manifeſted true outward fruits of a ſound faith, upright conſcience, honeſt heart, and entire repentance, have died of the Plague. Beſides the Word of God beareth witneſſe that All things come alike to all. There is one event to the righteous and the wicked. And how dieth the wiſeman? as the foole.
2. Others ſay, that they that are true Saints, and have a —2. 16.true juſtifying faith may die of the Plague. But yet they adde, that there is a particular ſaith that Saints may have, which will in a common peſtilence keepe them ſafe from that diſeaſe. But I demand of ſuch, what warrant and ground they have for ſuch a faith. To pretend a faith without ground, is plaine preſumption. They produce for their ground the 91 Pſalme. But if they rightly marke the ſcope of that Pſalme, they ſhall find that freedome from the Plague is there no otherwiſe promiſed, then freedome from death in warre, then from hurt of wild beaſts if we be among them, then from other dangers and troubles, yea then honour, and long life. The promiſe then of preſerving believers from the See Domeſticall Duties on Eph. 6. 3. Treat. 1 §. 103.peſtilence is to be taken as other promiſes of temporall bleſſings: ſo farre forth as God in his wiſdome ſeeth it good for them to be delivered. And what believer would be delivered Nulla cauſa pro babilior scurrit, our juſti homines laborent plerun que in hac vita, niſi quia hoc ijs expedit. Aug Eo. q queſt. 4. 83.if God ſeeth it not good for him? Yea, what believer would not die of the Plague, if his wiſe Father ſeeth it to be the beſt for him to die of that diſeaſe? b2 Sam. 24. 17. Quid intereſt utrum ſebris an ſerrum de corpore ſolverit. Non qua occaſione ſed quales ad ſe exe ant Dominus attendi… in ſervis ſuis Aug Epiſt. 122. ad Vict.David could have bene content to have died of this diſeaſe if it had ſo ſeemed good to the divine wiſdome. For what skilleth it whether ſword or ſickneſſe, Pluriſie or Plague looſe the ſoule from the body. God eſpecially obſerves in what diſpoſition, not by what meanes his ſervants depart out of this world to him.
3. Without queſtion therefore true believers may die of the Plague, and many have in common infections been taken away thereby: yet in mercy, as was *§. 13. Gen. 40. 20, 21, 22.before ſhewed. And as there was a great difference betwixt taking Pharaohs chiefe butler and chiefe Baker out of priſon, the head of them both was lifted up: but of one to his high office, of the other to the gallowes: ſo can God make a greater difference betwixt the godly and ungodly, even when he takes them both out of the priſon of this body by one and the ſame diſeaſe, ſuppoſe the Plague. He can hereby advance one to heaven, and thruſt downe the other to hell: as he dealt with the two theeves that hung on the croſſe with Chriſt.
§. 17. Of avoiding communion with the wicked, for avoiding their judgement.
II. *See §. 11.THey that would avoid the judgement that fals on the wicked muſt avoid communion with them. For this end did aGen. 6. 13.God cauſe an arke to be made for Noah and his family to go into from the old world, that ſo they might be preſerved from the generall deluge: and b—19. 12, 14.ſent his Angels to bring Lot, and ſuch as belonged to him out of Sodom. To this purpoſe the people of God were adviſed to cIer. 50. 8.remoue out of the midſt of Babylon, and d—51. 6.to deliver every man his ſoule: which advice is alſo given, in regard of ſpirituall Babylon, eRev. 18. 4.to come out of her: and that on this ground, that they receive not her plagues.
Saints by ſeparating themſelves from the wicked in time of judgement, ſhew their care to uſe what meanes they can for preventing miſchiefe: which is a point of wiſdome commended by the Holy Ghoſt, who giveth this note of a wiſe man, fPro. 22. 3.A prudent man foreſeeth the evill, and hideth himſelfe: but the ſimple paſſe on and are puniſhed. This care of uſing meanes for ſafety, and in the uſe of meanes to depend on God for his bleſſing, is well pleaſing to God. gAct. 27. 22, 24 31.God had promiſed that none in the ſhip with Paul ſhould be loſt, yet when ſome of the ſhip-men were about to leave the ſhip, Paul ſaid, Except theſe men abide in the ſhip ye cannot be ſaved. All lawfull and warrantable means are the viſible hand of Gods inviſible providence. To reject or neglect meanes is to refuſe to take God by the hand when he reacheth it out unto us, and to follow his viſible direction.
It is therefore fooliſh preſumption, rather then a prudent reſolution, either to accompany thoſe that are as it were in the fire of Gods judgement, or not to go from them, when a faire and warrantable opportunity is offered. hGen. 19. 14.This is taxed as a point of folly in Lots ſonnes in law. Iehoſaphat too much failed herein. He heard the Prophet ſay that i1 King 22. 20, 32.Ahab ſhould fall at Ramoth-Gilead, and yet he would accompanie him thither. It had almoſt coſt him his life.
§. 18. Of flying in time of Plague.
Queſt. IS it then lawfull to depart from our owne place and habitation in time of Plague?
Anſ. Difference is to be made in this caſe betwixt perſons Who may fly.that are free, and not by any ſpeciall bond of relation tied to others, and ſuch as are ſo bound. As for the former ſort, ſuch as are free, I ſee no juſt reaſon why liberty of eſcaping ſhould be denied to them.
1. The departure of ſome may be a meanes in an infectious aire to keepe the infection from violence. Much fuell where fire is kindled increaſeth the fervour and violence of the fire. Multitudes of people to an infected place, are as fuell to the fire of peſtilence.
2. Such by eſcaping provide for their owne ſafety, without prejudice to others. For what prejudice can it be that ſuch as are not by any particular bond tied to them that tarry, leave them?
3. The departure of ſome may make much to the benefit and advantage of ſuch as tarry. For they have the better opportunity of ſending ſuccour to them. This was one reaſon why the people would not have David go into the field, that he might b2 Sam. 18. 3.ſuccour them out of the City.
4. cMat. 10. 23.It is permitted to ſuch in time of perſecution to fly: yea and dMat. 24. 16. Fugit populus Hebraeorum, ut fides ejus & vita inter fluctus, ſibi apperiret vi am. Ambr. de fug ſeculi.in time of warre: why not then in time of Plague?
Ob. 1. The Plague is an immediate ſtroke of God; wherby ſuch as he hath appointed to death are ſtricken. It is not infectious.
Anſ. I grant it to be an extraordinary diſeaſe, but not immediate. The kind of diſeaſe, and the effects thereof on mans body, do ſhew that its no more immediate then many other diſeaſes. If becauſe ſuch as are appointed to death are ſtrucken with it, meanes of eſcaping it might not be uſed: no meanes for avoiding any judgement might be uſed. For the infection of it, let experience determine that caſe.
Ob. 2. It is a fruit of faithleſneſſe to ſhun the Plague.
Anſw. No more then to ſhun other dangers: Men may indeed upon diſtruſt fly: but that ſhewes the frailty of the perſon, not the unlawfulneſſe of the action.
Ob. 3. If ſome fly, all may fly. So the ſicke be left without ſuccour.
Anſw. 1. Some are more bound to venture the hazard then others. As Magiſtrates for keeping good order: Miniſters for feeding the ſoule. Neare of kindred for looking to their bodies. Such as are under command, as children and ſervants.
2. Others are not ſo ſubject to infection: as aged.
3. Others are not of ſuch uſe, but may better be ſpared: as the poorer and meaner ſort. The people would ſay to David, thou art worth 10000 of us.2 Sam. 18. 3.
§. 19. Of leaving multitudes in evill.
III. *See §. 11.MVltitudes conſpiring in evill must be left. It was the commendation of thoſe 7000 in Iſrael a1 King. 19 18of whom God tooke eſpeciall notice, that though all b—10.Iſrael worſhipped Baal, yet they bowed not a knee to that idoll: yea though Eliah thought himſelfe to beleft alone, yet would not he aſſociate himſelfe with the multitudes of Apoſtates. cIoh. 6, 66. &c,Many of Chriſts Diſciples went backe and walked no more with him. Whereupon Chriſt ſaid to the twelve, will ye alſo go away? But Peter in the name of the reſt anſwered, Lord, to whom ſhall we goe? Thou haſt the words of eternall life. A worthy reſolution. A like reſolution was this. dMat. 26. 33.Though all men ſhall be offended becauſe of thee, yet will I never be offended. O if he had ſtood to this! Very pertinent to this point is this prohibition of the Law, Thou ſhalt not follow a multitude to do evill.
The number of men ſinning neither extenuateth the ſinne, nor exempteth from judgement: but rather aggravateth the ſinne, and pulleth downe more ſevere and ſpeedy vengeance. Multitudes of ſinners are as multitudes of faggots, or other combuſtible fuell, which are ſo much the ſooner ſet on fire: and being once ſet on fire do burne ſo much the more fiercely. The Prophets render this to be the cauſe of the fierce wrath of the Lord powred upon the Iewes, that They all tranſgreſſed: kIer. 2. 29.From the leaſt of them even to the greatest of them, from the Prophet even to the Priest every one dealeth falſely: l—6. 13.—28.They are all grievous revolters: m—8. 6.No man repenteth of his wickedneſſe.
Be ſo farre therefore from taking boldneſſe from multitudes of men conſpiring in ſinne, as on that ground to be the more fearefull leſt ſome ſudden judgement ſhould fall upon them. Then eſpecially is the time for ſuch as are upright to mourne, with faſting and prayer to humble their ſoules before God, and to keep themſelves unſpotted, when they ſee all of all ſorts with greedineſſe and impudency running into ſinne. Many are too prone indeed to make that the ground of their actions, which Huſhai in ſtate-policy onelyonly pretended, when he ſaid, n2 Sam. 16. 18.Whom all the men of Iſrael chuſe, his will Ibe. o17. 23What got that Machivillian politician Achitophell, by joyning with him whom the greater part of the people choſe? pMat. 7. 13. 14. Si pauci ſunt qui inveniunt, proſecto longi pauciores erant qui ſummum ejus pervenire poſſunt. Alijenim in ipſis ſtatim ini…ijs, &c.The way wherein multitudes run, is the broad way that leadeth to deſtruction. But ſtrait is the gate, and narrow the way that leadeth to life: and few there be that find it. And if there be few that find, ſurely there are fewer that attaine to the end of that way. For ſome faile in the beginning. others in the middeſt, moſt when they come almoſt to end. Whereupon our Lord ſaith, that many are called, but few choſen.