Exposition of the Sermon on the Mount, Chapter · Verse 13,14

Exposition of the Sermon on the Mount · Chapter · Verse 13,14

p. 475v. 13.

I Entern at the strait gate: for it is the wide gate, and broad way that …adeth to destruction: and many there be which goe in thereat.

11. Because the gate is strait, and the way narrow that leadeth vntounto life, and few there be that finde it.

These two verses beeing the fifth part of this chapter, containe the10. Part of Christs Sermon. tenth point of Doctrine in this Sermon of our Sauiour Christ: wherein he ex…rteth his hearers and vsus all effectually, to an earnest care in seeki… euerlasting life: and withall admonisheth vsus in the matter of Saluation not to follow the multitude, because most men goe the broad …ay to destruction.

The words containe two parts. A commandement, Enter in at the strait gate: and a reason in the words following, for it is the wide gate. Yet for our further edification and instruction, I will consider and handle fiue points, which are here set downe by our Sauiour Christ: I. that there be two contrarie cities or kingdoms, in one of which eueryevery man and woman must abide for euer after this life: and further, that these afford vntounto men a contrarie estate, the one life, the other death & destruction. II. That there are two distinct waies to these two cities or kingdomes: one leading to destruction; the other leading vntounto life. III. The condition and propertie of these two waies: The way of life is straite and narrow: The way of destruction is broad and wide, and that from the beginning to the end. IV. What men doe in these waies; namely, that many walke in the broad way, and few can find the straite and narrow way. V. What men ought to doe touching these waies, namely, passe by the broad way and enter into and walke in the straite way: which is the scope of Christs exhortation and instruction in this place. Of these in order.

For the first: These two cities are two distinct places ordained ofTwo distinct places for mens finall aboad. God for the finall and eternall aboad of all mankind after this life, according to that which eueryevery man hath done in his bodie. These are tearmed diuersly in Scripture: one, the kingdome of heauen: the other, vtter darknes in the chapter following, vers. 11, 12. The one Abrahams …osome: the other, hell fire, Luk. 16. 23. and in the 21. and 22. p. 476Chapters of the Reuelation they are notably described, the one is called the citie of God: the other the burning lake: and vsually the one is called heauen, the other hell. And as these are distinct places, so they afford vntounto men two distinct estates: The one life▪ the other destruction: asMens different estat: in heauen and hell. it is said, the narrow way leades to life: the br…dway to destruction. By life here is meant, a blessed state of man in whi… he liues in fellowship with God, and hath his heart filled with the vnbreakable louelove and goodnes of God, and with endles ioy from Gods im…diate presence. And this indeed is the onelyonly true life: our naturall life i… …ut a shadow thereof. By perdition or destruction, we are to vnderstand cursed state of man, in which he is without all fellowship with God i… respect of his fauour, merciemercy, and louelove; and yet in bodie, soule, and …nscience doth apprehend the bitternes of Gods wrath and furie for …more: hauing no fellowship saue onelyonly with the deuill and his angel… and damned soules. This is no life but eternall death, though soule… and bodie liue together eternally.

Uses. I. In that Christ doth here mention but two cities or plac… No purgatorie.to the one whereof eueryevery man must resort after death; we may gather that there is no middle place or condition betweene life and destruction. A third place or state the Scripture knoweth not, and therefore there is no place of purging the soules of men after this life, which the Papists call Purgatorie: if there had, the word of God would hauehave reuealed it. But the **Bellarm. de purgat. l▪ 2. c. 6.Papists say, it is the vpper part of hell neere to the hell of the damned; I answer, If that were so, then there is no saluation for them that are in purgatorie: for there is no returning out of hell to heauen by reason of the great gulfe between them, Luk. 16. 26. and they that are in any part of hell are but damned persons.

II. Use. If there be but two places, and in them two estates onelyonly according to that which men hauehave done here on earth either good orStriue to escape hell & get to heauen. euill; then we must be admonished with all care and conscience to vse all good meanes, whereby we may escape the one, and attaine to the other; to be freed from destruction, and to gaine saluation. In the massacre and sacking of a citie, in which some are slaine and some escape aliue, eueryevery one hath care to shift for himselfe, to saue his temporall life: much more then ought we to prouide for eternall life, seeing at the last day wherein the whole world shal be ransacked, eueryevery one must vndergoe either saluation or destruction: if we had our deseruing we should be confounded eueryevery moment; but God in merciemercy grants vntounto vsus length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting: and therefore this must be p. 477our principall care and studie, that we may be alwaies readie, whensoeuer we shal be called hence; and the rather, because we know not when Christ will call vsus hence: Luk. 12. 40. Be ye also prepared therefore▪ for the sonne of man will come at an houre when ye thinke not.

II. Point. As there be two diuers estates in two distinct places; so there be two seuer all waies that lead thereunto: the one, the way of life, Two waies.verse▪ 14. the other, the way to destruction, vers. 13. First, I will speake of1. The way of life. the way of life, and thereby shall we see what the way of destruction is; in which regard it stands vsus all in hand to know what is the way of life. Now none hath better noted it out vntounto vsus, then the Prophet Habaccuk, chap. 2. v. 4. in these words, But the iust shall liue by faith: in which place he foretells the afflictions of the Iewes by the Chaldeans: whereupon the Iewes might say, whereby then shall we stay our selues? he answers, by faith; The iust man liues, that is, leadeth his life by faith. Some giuegive this meaning to the Prophet, The iust by faith shall hauehave life euerlasting: but the Apostle expoundeth it otherwise, Gal. 3. 11. So then to walke in the way of life, is to lead our liues by faith in Christ: as Heb. 10. 39.

Here two points must be considered: I. what faith that is by which men must liue in this world; namely, true iustifying faith, the very same by which they are to be saued in the day of the Lord. I▪ liue by faith (saith Paul) in the sonne of God, who hath loued me, and giuen himselfe for me, Gal. 2. 20. where he doth notably expound this text, shewing, that faith in Christ our redeemer, is that faith whereby we must lead our liues in this world: for they which will be saued by their faith, must first liue by their faith: he that beleeues well, liues well: and that faith will neuer saue the soule, that cannot guide and order the life: many men thinke it is sufficient to saluation to beleeue the promise of life: but faith hath a further worke in them that it saueth; for it also causeth them to liue thereby. Now a man liues by faith, when he rests himselfe on God, and suffers himselfe wholly to be lead and guided by Gods written word. Example hereof we hauehave in Abraham, Heb. 11. 8. who by faith for sooke his owne countrey, and at Gods cōmandement went be knew not whither. More particularly; a Christian mans life is twofold: spirituall,A Christians life is twofold. and temporall: both which he must liue in this world, for heauenly life beginnes before we die: and both these kinds of life must be preserued by faith. The spirituall life of a Christian, is that whereby he1. Spirituall. hath true fellowshippe with God: this beginnes in this life; and it stands in reconciliation with God, wherein a man is accepted to the right of eternall life. This reconciliation is life, and it is held by faith: p. 478and faith onelyonly in Gods word and promise in Christ alone is it that makes vsus lay …old of, receiue, and keepe this our reconcillation. We must giuegive God this honour to beleeue his promise of remission of sinnes, and life euerlasting in Christ; and vponupon our faith God vouchsafeth vntounto vsus remission of sinnes, and life euerlasting. Here some may aske whether eueryevery thing that we beleeue be made ours, as riches, honour, and such like? Ans. No: but onelyonly that which God promiseth in the Euangelical couenant of life euerlasting, vponupon our faith. Here also some will say, If this be all, I am well, for I beleeue Gods promise. But herein many deceiue themselues, beleeuing the promise falsly. True faith is this; men must seeke the pardon of their sinnes, and in seeking beleeue it: but they that beleeue without vsing the meanes deceiue themselues, seeing God hath ioyned his promise to the meanes. We offend God daily, and therefore must daily re…ue our repentance, and by faith beleeue the pardon of our daily sinnes.

Further, this spirituall life hath his fruits. It is no dead life, for heFruits of spirituall life. that hath remission of sinnes liues in Christ, and this life shewes it selfe in the fruits of good workes: as merciemercy, louelove, goodnes: and in eueryevery good worke we must liue by faith, for to the doing of any good worke there is a double faith required: first, a generall faith, whereby we are perswaded that the worke is allowed and required of God: secondly, a speciall faith, whereby we are perswaded that the particular worke done is accepted of God. In the acceptation of the worker, God first accepteth the person in Christ, and then the worke in and for the person. Yea, we are mooued to eueryevery good worke by faith, for it brings to minde Gods louelove, merciemercy, and goodnes to vsus: and so mooueth vsus to performe the like duties of louelove and merciemercy towards our brethren.

Thirdly, spirituall life shewes it selfe in resisting and enduring temptations:Spiritual life is seene in temptation. for eueryevery child of God hath many and gricuous assaults, so as the righteous shall scarce be saued: and in all and eueryevery one of these, we must liue by faith, and thereby relie on Christ, not on our selues. Example hereof we hauehave in Christ vponupon the crosse, who euen then when he felt the wr…th of God vponupon him, and his indignation against him, did yet crie vntounto him as to his God, My God, my God: and Iob in grieuous temptation and affliction, said vntounto the Lord, Loe, though he slay me, yet will I trust in him, Iob 13. 15. and so must we euen then lay hold on Gods merciemercy when we feele no comfort in our selues: so did Dauid, when he felt no comfort, yet he did cleaue to God in his meditation, Psal. 77. 7, 8. 10, 11. In disputations in schooles it is a fault to sticke alwaies to the conclusion: yet in this combate with Satan it is no p. 479fault, but a good practise of true faith.

Temporall life stands in the practise of some particular calling:How temporall life is lead by faith. and some men be of one calling, some of another: and eueryevery one hath or ought to hauehave some one lawfull calling or other wherein to leade his temporall life. Now the workes of a mans particular calling they must be practised by faith, euen the duties of the bas…st calling that is, as of the shepheard. And that a man may doe the duties of his calling in faith, he must first hauehave a grounded conscience that his worke is allowed of God, and accordingly he must doe his worke. Againe, eueryevery man in his calling must hauehave a care of his owne life and of those that belong vntounto him, to prouide for them things necessarie, as meate, drinke, and cloathing; and this care must be ruled by faith, that is, a man must vse the lawfull meanes to get these things, and yet so as he leaue the issue and euent vntounto Gods blessing: we may prouide for necessaries, but we must goe no further but vse the lawfull ordinarie meanes, and sanctifie them by prayer, leauing the blessing vntounto God. Cast thy workes on God, saith Salomon, Prou. 16. 3. and S. Peter bids vsus cast all our care on God, 1. Peter 5. 7. Lastly, eueryevery calling hath his crosses: no life is so quiet that it wanteth all vexations. Now when crosses come vponupon any man in his calling, then must he beare the same by faith: he must rest on Gods word, and quiet his mind with the good will and pleasure of God. He that beleeues (saith the Prophet) shall not make hast, Isay 28. 16. that is, he shall not be caried headlong with a desire to satisfie his owne pleasure and appetite either in seeking to be freed from euill, or to enioy some blessing, but shall content himselfe with the good pleasure of God. And thus we see what it is to liue by saith, which is the right way to life eternall.

Uses. I. This sheweth, that a great number are farre wide, whichA eiuill l… nest life not sufficient to saluation. thinke that if they liue vprightly among men, then all is well: this honest life is euer commendable among men, but it is not sufficient to saluation. It is but a worke of nature, for a man by naturall reason may leade a ciuill vpright life, as many hauehave done among the heathen: but the life that must bring a man to heauen must be lead by faith: and therefore they that would walke the way to life, must walke by faith, not by reason onelyonly.

II. This also sheweth that they are deceiued which liue by sense,We must not liue by sense measuring Gods louelove and hatred by outward blessings and crosses; and therefore when God takes away the meanes they will no longer trust on him: but we count it a point of dishonestie, not to trust our honest friend without a pawne: much more then is it a dishonour to p. 480God, when we will not relie vponupon him, without outward pledges of his fauour: and therefore we must relie on God when all meanes faile: for no man knoweth louelove or hatred by all that is before him. Eccles. 9. 1.

III. Many that professe religion are deceiued, that measure theirMeasure not gra… by feeling. grace and goodnes in religion by feeling in their owne hearts: but we must not relie thereon, for true faith may be in the heart without inward sense: againe, the deuill may put false comforts many times into a mans heart: the bad man receiues the word with ioy, Luk. 8. 13. looke to thy faith by Christs word, and thereby iudge thy selfe: and rest not in thine inward feeling.

IIII. This teacheth vsus to acquaint our selues with all the commandementsLearne to know Gods …ll. of God that be in the Bible; and with all the promises that concerne the pardon of sinnes and life euerlasting: for without this knowledge there can be no faith: and therefore we must abandon all ignorance of these things, and instruct our selues and those that belong vntounto vsus in the word of God, that they and we may liue by faith.

V. These are happie dayes of peace and of many temporall blessingsHow to liue in afflictions. wherein we now liue: but we must not liue alwayes in this peace, God hath begun to set his iudgements among vsus, and if we doe not repent we must looke for further and more grieuous iudgements, as the losse of his word, and a sword vponupon our selues, our friends, & children: what if these dayes come, how must we then liue? namely, by faith in the word and promise of God, lay holde on this, and though thou loose friends, goods, and thine owne temporall life, yet holde fast thy spirituall life by faith cleaue vntounto Christ, and then in the middest of swords and weapons of death thou shalt walke the way to eternall life. And thus much of the way of life.

The second way is the way to destruction: which is called the way of sinners and of the vngodly, Psal. 1. 1. 6. This way hath many pathes, which tend all to one end, and meete in the same period; and they may all be reduced to these three heades: I. the way of nature: II. the way of false faith: III. the way of faith and nature, ioyned both together.

The way of nature, is when men liue onelyonly by the light of nature:1. The way of nature. of this S. Paul speaks, Act. 14. 16. God suffered all the Gentiles to walk in their owne wayes: wherein they were voide of God in Christ, and so not vnderunder merciemercy. The way of false faith, is some thing more then the2. The way of false faith. way of nature; but yet it leadeth to destruction, because their faith is false and profession vaine: and this is the way of false religion, whereof there be these three maine and principall at this day, to which all other p. 481may be referred. The religion of the Turkes: of the Iewes: and of the Papists. The Turkes in their religion acknowledge Christ for a greatTur…e. Prophet, but not to be God, neither doe they looke for any saluation by him. The Iewes in their religion acknowledge but one God, yet outIudaisme. of Christ: they acknowledge not his incarnation past, but expect it yet to come: they waite for an earthly kingdome: they hold the old Testament onelyonly, and denie the new. Now both these refusing Christ, hauehave not the Father, and so can hauehave no saluation in their religion. The Papists Poperie.acknowledge much truth formally, but then againe they ouerturne it: for they hold onelyonly that generall faith, which the Deuils may hauehave: but for that speciall iustifying aaConcil. T…id. sess 6. cap. 9. & can. 11. &c.faith, whereby a man is to beleeue his owne saluation; the remission of his sinnes, and his owne reconciliation with God in Christ, that they renounce. Againe, the Christ of the Papist is no true Christ: for they make him but halfe a Sauiour, or not so much; euen onelyonly an instrument to make men sauiours of themselues: for bbRhem. on 2. Tim. 4. sect. 4.2 Tim 4by his grace they doe workes properly meritorious, and fully worthie of eternall life. They robbe him also of his manhood, saying it is eueryevery where in his quantitie, where masse is said: ccRhem. on Matth. 26. s…ct. 4.Matt 26for they hauehave the selfe same bodie that was crucified. Also they denie his offices: I. his Kingly office: for they part stakes with him, and giuegive it to the Pope, in saying, ddBellar. de Rom. …. 4. cap. 1…, 6.he hath power to make lawes which bind the conscience, as Gods lawes doe. II. his priesthood, because eeRhem. on Heb. 9 sect. 10.Heb 9eueryevery masse Priest offers Christ anew: and they make Saints ffM…ss…le Ro…. a… 5. in …itan. p. 30….intercessours, especially the Virgin Marie. III. his propheticall office, saying the ggC…nsur. Col …f 22….Scriptures are imperfect without tradition; hhIbid. s. …7.vncerten without the sense and meaning of the Church: the iiC…us. l. …. c. 13.originall copies are corrupted; and the kk… … de hi…. …les. c. 2.Church is aboue them in authoritie.

3. The way of nature & grace.The third way, is the way of faith and nature together: this is the common way wherein most Protestants walke: for we hold the right faith in word; our profession and iudgement is right: but yet our liues are lead according to nature. And these three paths are all in the broad way to destruction. And therefore as we hold true doctrine, and right faith in word; so let vsus lead our liues accordingly, and testifie the same by our workes, especially in the times of dearth, when God laies his hand on the poore, and thereby tries the hearts of the rich.

III. Point. The propertie of these waies. The way to life is narrow and straite: the way to destruction is broad and wide. For the first: The way of life is narrow and straite, from the first entrance to the last p… sage:… why so? First, because the way of life is onelyonly one single path: … the way of death is manifold, containing sundrie paths. Secondly, … p. 482that walke in the way of life, containe themselues within the bonds and lists of Gods word: for the words of the wise are as nailes and pales to keepe vsus in, Eccles. 12. 11. Thirdly, in the way to life there are many afflictions and offences, as Act. 14. 22. Through manifold afflictions we must enter into the kingdome of heauen: and, Hos. 2. 6. I will stoppe thy way with thornes: meaning, that by sharpe afflictions he would hedge them in the way of obedience. But some may say, why then doth Christ say, his yoake is light, Math. 11. 3. and S. Iohn, his commandements are not grieuous, 1. Ioh. 5. 3. and David, I will walke at large or libertie, Psal. 119. 45. I answer, they way is straite and narrow in respect of our nature: but yet broad and ca…e by his assisting grace and helpe. Here thē we see what course we must take if we meane to come vntounto Christ; namely, we must tread in this narrow way, and become like vntounto him in suffering afflictions: for this way he went here on earth, and so entred into his glorie.

The propertie of the way of death is breadth. Now the way of death Way of death broad.is broad: first, because the way of sinning is manifold; euen as truth is onelyonly one, and error manifold. Secondly, they that walke in this way breake out of the bounds of Gods word, and doe not containe themselues therein. Thirdly, herein they meete with few crosses and impediments: as David saith, They are not in trouble as other men: they prosper alway and increase in riches, Psal. 73. 5. &c. 12. And the reason is, because they seeke by all meanes to satisfie their hearts desire whether by right or wrong; saying with the foole in the Gospel, Soule, soule, take thy rest, liue at ease. Luk. 12. 19.

IU. Point. What men doe in these waies: namely, the greatest part of men walke in the broad way; but few in the narrow way.

Hence we learne sundrie instructions. I. We must not be offended or discouraged when we see most men liue either in a false religion, or in grosse impietie: for the greatest part walke in the broad way. II. We must not follow the multitude in matters of religion, but those that follow Christ, the Patriarks, Prophets, and Apostles: for the most goe wide, and the fewest hold the right way of life. III. That vniuersalitie is no marke of a true Church: for the true Church is in the straite way, but therein the smallest number walke. IV. Vniuersall grace, is aVniuersall grace con…ed. deuise of man: for few fiade the way of life, and therefore it is hid and vnknowne. If it be said, that all might finde it if they would: I answer, they can not: for the word finding, doth presuppose a seeking; as if Christ had said, though many giuegive themselues to seeke the way of life, yet few they be that finde it. The like phrase we hauehave, Matt. 24. 38. p. 483In the daies of Noah they ate and dranke; that is, they gaue themselues to eating and drinking. Againe, Saint Luke hath it thus, and shall not be able to finde it: why then doe not the most finde the way to life? Is it because they seeke it not? no verely: Saint Luke denies that: Why then is the way hid to the most, and reuealed to fewe? this Christ teacheth vsus; because it so pleaseth God, Matth. 11. 25, 26.

U. Point, What must we doe in regard of these two waies? we mustOur dutie … r gard of these two waies. Luk. 13. 24.Luke 13:24 enter, yea (as Luke hath it) striue to enter into the straite way: and to passe by the broad way. This is the commandement of our Sauiour Christ: wherein three things are inioyned vsus: first, that we must come into this straite way, and eschew the broad way: secondly, we must not be discouraged for the straitnes of the way: and thirdly, we must striue to enter in.

The first is a necessarie dutie in these times: for we are like vntountoI. Charge. mariners which passe by many pleasant countries, and stately buildings, and doe onelyonly behold them a farre off, but not enter into them nor land vponupon them. We must therefore cease onelyonly to talke of the way of life,How to walk in the way of life. and beginne to walke in it. If any shall aske, how we may come to walke in this way: I answer, read Ier. 6. 16. see there a notable lesson: First, we must inquire which is the old way, for the old way is the right 1way. But where shall we learne out the old way? Answ. In the holy Bible: there shall we see the way that the Patriarks, Prophets, and Apostles went. Secondly, hauing found the right way we must labour2 to know all the turnings of it. We must see what things we are to beleeue and doe, hauing the mysterie of faith in a good conscience, 1. Tim. 3. 9. Thirdly, we must walke in this way, Ier. 6. 16. for it is not3 sufficient to know the will of God, and to make profession of religion, but we must put in practise the things which we know. And lastly, we must be circumspect to keepe our selues in the right way. Hagg. 1. 5. Set your hearts on your waies: Psal. 119. 59. I considered my waies, and turned my feete vntounto thy testimonies.

The second charge, in this commandements, that when we walkeII. Charge. in the way to life, the straitnes of the way must not discourage vsus from going forward therein. This is the principall point intended by our Sauiour Christ in this commandement, euen to arme vsus with courageHow to get courage against the straitnes of this way. 1. Dutie. and perseuerance against afflictions, crosses, and temptations which might dismay & daunt vsus in this way. And in this charge we are taught sundrie waightie duties to be practised in the profession of Christs true religion. I. Dutie. That we are not to giuegive to our selues the libertie of p. 484heart which nature desireth in all of vsus; but we must restraine our selues thereof, and bring our mindes, our thoughts, affections, our wills, speeches, and actions into the straites of the word of God. This restraint of our naturall desire is two-fold: by the law, and by the Gospel. In the Law eueryevery commandement ministreth his particular restraint, as we shall see in their order.

The first Commandement concernes the hauing of the true God for How the law restraines our naturall desires. 1. Commandement.our God. By nature we take libertie to our selues to conceiue of God at our owne pleasure: for commonly men conceiue of God out of the Trimtie, and worship the persons, one out of another: the Iew, the Turke, and all the heathen will not be restrayned of this libertie: but the people of God who submit themselues to his word, they by this law are restrained of this naturall desire, and are taught to choose and hauehave to themselues the true God for their God; and to conceiue aright of this God; namely, that he is one in essence and three in person, and that the persons must be worshipped in the vnitie of the godhead: for as they are one in nature, so we must vnite them in one and the same worship. Againe, by nature we take libertie to our selues to forget the true God, and in our owne hearts doe set vp a false god vntounto our selues: some make riches their God, some honours, some pleasures: for looke whereon a man bestowes his heart and his affections, as his louelove, his feare, and confidence, that he makes his god: and hence it comes that some in iudgement hold the true God, and yet hauehave a false god vntounto themselues in their hearts: but the first commandement restrains vsus of this libertie also: and it inioynes vsus to bestow our whole heart, and all our affections on the true God: louing, fearing, and trusting in him aboue all. Thirdly, our nature is to exalt our selues, & to ascribe some thing vntounto our selues, esteeming the good things that be in vsus, as of our selues; and as though they were our owne: whereby we take to our selues some thing that is proper to God, becomming like to the prodigall child which would hauehave his portion to himselfe seuered from his father. With this naturall pride was Dauid puffed vp, when he numbred the people. But the first commandement restraines vsus of this also, perscribing vntounto vsus the dutie of inward adoration; which we performe, first, when we giuegive vntounto him all the honour that we can, esteeming our selues but dust and ashes, and ascribing vntounto him all the good that is in vsus, as from him: secondly, whē we subiect our selues vntounto him wholly as to our creatour, and doe submit our hearts, wills, and conscience to his holy word: and these be the strait waies which this commandement perscribes vsus.

p. 485The 2. commaundement concernes Gods outward worship: and itRestraints in the 2. Com. puts vntounto vsus many restraints. Our nature desires to conceiue of God in some forme, and to represent him in some image; but the Lord is a spirit, and this commandement inioynes vsus to worship him in spirit and truth, and to conceiue of him in his workes and properties, restraining our naturall desires of conceiuing and representing God. Secondly, it is our nature to performe outward worship vntounto God onelyonly, but for any further thing wee would take libertie to our selues; wee would giuegive him onelyonly the outward bodily worship, as come to Church, heare the word, pray outwardly, and receiue the Sacraments: but the Lord in this commandement giues vsus charge, that with as great care & conscience, we should giuegive vntounto him the inward worship of the heart; for god must be serued with the whole man, our louelove, & feare, & trust in God, must be cōformable to our outward worship. Further, eueryevery man almost can be content to professe religion, and to performe so much as the laws of his countrie require for the seruice of God; but yet they would take libertie in their callings, to liue as they list: but Gods commandement restraines this desire also. We must hold religion not only in the Church, but also shew the same in our liues and conuersations; and therefore is the second table ioyned with the first, to teach vsus that wee must performe dutie to God in the seruice of man.

The third commandement concernes the holy vse of the holy things Restraints in the 3. Com.of God, especially of his word and Sacraments. Now for the outward worke of hearing the word, and receiuing the Sacraments, we are content to performe them; but we would hauehave God thinke himselfe satisfied with the worke done. But this commandement restrains vsus of this desire, inioyning vsus not onelyonly to vse his holy things, but also in an holy manner; that is, with repenting & beleeuing hearts: for they are not holy to vsus, vnlesse we vse them in and by faith and repentance. Againe, we take libertie to vse Gods name in oathes, and specially in vowes, as in baptisme, which we renue when we come to the Lords table: but herein we ordinarily abuse this his holy name, not hauing like care to make good our vowes vntounto God, as we hauehave to make them.

The 4. commandement concernes the time of Gods worship: wee ourRestraints in the 4. Com. selues would hauehave all times in our owne disposing, & we thinke it hard to be restrained of any time; but this commandement restraines vsus of this desire, binding vsus in conscience to giuegive one day in seauen to the honour of God in his publike and solemne worship.

The 5. Comm, concernes the giuing of honour and reuerence to Superiours: Restraints in the 5. Com.and it restraines vsus of our naturall desire, which is to seeke for, and p. 486to take honour vntounto our selues alone; for this inioyneth vsus to giuegive honour one to another, especially to them to whome it belongs, as to all superiours in authoritie, in gifts or age: let this be your honour, saith Paul, to giuegive honour to whome it belongs, Rom. 13. 7.

The sixt Commandement concerneth murther; and it restraineth ourRestraints in the 6. naturall desire, which is, vponupon small occasion to conceiue malice and to beare grudging against our brother, forbidding all thoughts, wordes, deedes, and gestures, which tend to the impairing or destroying of our neighbours life and person.

The 7. Commandement concerneth chastitie: and it restraines mansRestraints in the 7. nature, which desires to take libertie in vncleannes and fornication both of heart and life: and it binds vsus to abstaine from all speach, action, or gesture, which tends to the hindrance of our owne, or of our neighbors chastitie: for God is holy and pure, and so ought our bodies and minds to be, which are temples of his blessed spirit.

The 8. Commandement concernes our neighbours goods: and it restrainesRestraints in the 8. our corrupt nature, which desires to hauehave libertie by all meanes good and bad to intich our selues. And it inioyneth vsus both in will and word, and in trafficke also, to seeke the common good, and the good of those with whome we liue. Againe, this also restraines our naturall desire of abundance, inioyning vsus to seeke onelyonly for necessaries, as foode and raiment: for we may not seeke to be rich, yet if God giuegive vsus more then things necessary in the labours of our calling, then we are to blesse God for them, and to vse them to his glorie: this is a strait way to the worldly man, but it must stand, and we must walke in it, if we would enter into life.

The 9. Commandement concernes our neighbours good name: andRestraints in the 9. it restraines vsus of our naturall desire, which is to conceiue and speake vntounto others, as also to receiue from others, euill report of our neighbour: and on the contrarie it inioynes vsus, by all good meanes to seeke to preserue our neighbours good name and credit.

The 10. Commandement is touching lust. When as we hurt no man in word or deede, then we take it for graunted, that we may thinkeRestraints in the 10. what we will, no lawes restraine thought; that we hold to be free. But this Commandement restraines the very first motions of our hearts, which tende to hurt our brothers life, chastitie, goods, or good name, though they nouer come into practise, yea though we neuer giuegive consent of will thereto. And these are the restraints of the Law, whereto we must conforme our selues, if we would enter into life.

p. 487Now follow the restraints of the Gospel, which is a part of Gods word touching remission of sinnes and saluation. By nature we desireRestraints of man… desires by the Gospel. Math. 19. 26.Matt 19:26 to stand vpright and righteous before God by some good thing in our selues: as the rich man in the Gospel, he demands of Christ, What good thing shall I doe to be saued▪ Againe, it is our nature not to looke to be saued by any thing out of our selues; if we hauehave nothing els, our good meaning and good hope must saue vsus: but the Gospel restraines vsus of these desires, and enioyneth vsus to renounce our selues in the matter of saluation, and all that is in vsus: and to depend on a righteousnes out of our selues in the person of Christ, which is his obedience and suffering. Againe, we naturally desire to enioy Gods merciemercy by sense and feeling; but the Gospel restraines vsus of this kind of assurance, which comes by sense and feeling, and enioynes vsus to hold and keepe Gods merciemercy by beleeuing onelyonly, both in life and death, though we hauehave no sense thereof at all.

Further, the Gospel renues the law for the manner of louing: for the morall law required that we should louelove another as we doe our selues, but the Gospel requires vsus to louelove one another as Christ loued vsus; which is a greater measure of louelove then the law required. For Christ loued vsus more then himselfe: for he gaue himselfe for vsus: and so ought we to louelove euen our enemies. And thus we see how the Gospel also restraines vsus from following our owne naturall desires, and inioyneth vsus to walke in the narrow way to life: whereto, as also to the restraints of the law, we must applie our selues, our thoughts, words, and deeds: so doing we walke in the straite way that leadeth vntounto life: but if we any way exempt our selues according to our naturall desire from any of these restraints, we then walke in the broad way that leadeth to destruction.

II. Dutie. Seeing we must be content with the straitnes of the way,Su…fer afflication patiently. we learne, that when God layes any crosses or afflictions vponupon vsus, we must not repine or grudge, but beare the same with patience, and suffer God to breake vsus of our owne wills, resting contented in our selues with the will of God alone: for this is grace and a sure testimonie that we walke in the strait way to life.

III. Dutie. In the case of confession and profession of true religion,Our duti… in profession of the tr…d… ▪ when we be called thereto, we must be content to forsake goods, friends, yea and life it self, rather then by inioying them suffer our selues to be driuen out of this straite way to life: my life (saith Paul) is not deere vntounto me, so that I may fulfull my course mith ioy, Act. 20. 24.

Lastly, whosoeuer is puffed vp with the pride of his owne heart, is p. 488too stately to stoope vnderunder the strait… …o…e that leadeth to the way of life▪ he therefore that would walke … this straite way, must cast away all pride of heart, and humble himselfe for his owne sinnes, making himselfe nothing in himselfe: Math. 18. 3, 4. Except you be conuerted and become as little children (who are not proud and hawtie) ye cannot enter into the kingdome of heauen: But he that humbleth himselfe as this little child, the same is the greatest in the kingdome of heauen.

The third charge giuen vsus by our Sauiour Christ concerning theIII. …. St… to enter. strait way of life, is noted by S. Luke; that we must striue to enter into it. From whence we are taught, that our principall care must be aboue all things to come into the way of life euerlasting, so much the word striuing imports. It is saide, that when Iohn first preached, the kingdome of heauen suffered violence, and the violent tooke it by force: thatMa… …. 11. 12. is, their was such forwardnes and zeale in them that heard Iohn preach, to procure to themselues the kingdome of heauen, that they stroue most earnestly to get in. David sware vntounto the Lord, and vowed a vow Psal. 132. 2, 3, 4, 5.Ps 132:2Ps 132:3Ps 132:4Ps 132:5vntounto the mightie God of Iacob, that he would not enter into the tabernacle of his house, nor come vponupon his bedde, nor suffer his eyes to sleepe, till he had sound a place for Gods Arke: where he with the rest of his people might come and pray vntounto the Lord, and receiue answer from him againe. Now looke what zeale was in them that heard Iohn, and what care was in David for the outward place of Gods worship, the like must be in eueryevery one of vsus for the obtaining of reconciliation and life euerlasting.

Uses. I. Hereby many that liue in the Church of God may iustly be… … demned. reprooued: for a number there be that though they may partake of the word and Sacraments, yet are most negligent of their saluation, vsing no meanes to obtaine reconciliation with God, and to come by life euerlasting: and this they doe professe, that they will leaue all to God, relying wholly on his merciemercy without vsing any meanes on their parts to attaine thereto. But these men sinne most grieuously, and are their owne deadly enemies: for they ought to consider this commandement, which condemneth their securitie, and straitly inioynes eueryevery one, to striue to come into the strait way, and to walke therein.

And because this dutie is so necessarie, I will vse some reasons to… to …. 1. The danger of …e…ur…i…. …d. …6. 29. 30 perswade them hereto. I. Consider this: when the Philistims were assembled, and had Samson in the middest among them to make them sport, if they had knowne what he was about to doe, when he leaned to the pillars of the house where they sate, they would p. 489hauehave preassed to the doores and windowes, and there hauehave striuen to hauehave got out, because of the imminent daunger that was vntounto their bodily liues: well, all those persons that are cold in their profession, and careles of religion, they hauehave the wrath of God hanging ouer their heads; and while they walke thus dissolutely in the broad way, their cō demnation sleepeth not, but makes post hast vponupon them: & if they continue and goe forward in this carelsse course, they shall as certenly perish in Gods wrath as the Philistims did by the hand of Samson: and therefore as they desire to scape damnation, so let them be carefull to cast off this damnable securitie.

II. Reason. If an Angel from heauen should come and assure vsusThe assurāce of the pe… tent. from God that life euerlasting did belong vntounto vsus; oh we would count it a blessed message: well, looke when we turne from the broad way, and walke in this straite way of life, we hauehave as good securitie of our saluation, as if an Angel from heauen should certifie vsus thereof: for true repentance is an infallible note of a child of God, to whome belongs the kingdome of heauen. The consideration whereof ought to stirre vp all careles persons to returne from their euill waies, & to striue to come into this strait way, and to walke therein vntounto the ende.

And yet to enduce them further to this dutie, I will seeke to takeExcuses of secure persons remooued. from them those excuses which they make to themselues. First, they say, God is mercifull, and therefore they will relie thereon, and take no further care for their soules. Answ. God indeede is mercifull: but his merciemercy is onelyonly found of them that striue to enter in at the straite gate; as for those that walke in the broad way it belongs not to them: Deutr. 29. 19, 20. And if the righteous scarsely be saued, where shall the vngodly appeare, 1. Pet. 4. 18. Secondly, they say, at least in heart,2. Excuse. that it is the easiest matter in the world to come by life euerlasting: if they can call on God when they are dying, all is well: and therefore they will not lende their outward …ares to heare, nor apply their minds to conceiue and learne that which they may doe by nature: and if they doe come to the congregation, yet it is for custome, or for feare of punishment, not for conscience. But these men deceiue themselues, they consider not what Peter saith, that the righteous shall hardly be saued: and what S. Luke addeth to this exhortation of Christ, that many shall seeke to enter into the doore of life, and shal not be able; because they neglected the time of grace and vsed not good meanes in due season. Thirdly, they make this common obiectiō, that either they are elect3. Excus…, from Gods predestination. or reprobate: if they be elect, then let them liue as they list, they shall be saued: but if God hauehave eternally reiected them, though they liue p. 490neuer so religiously, yet they shall bee condemned: and many deceiue themselues with this reason. But they must know, that they iudge amisse of Gods decree; and the wickednesse of this reason may appeare by the like: God hath decreed the certaine tea…e of eueryevery mans life in this world, as well as his future estate after this life. Now if any man hereupon should reason thus; If God hauehave decreed that I shall liue longer, then I shall surely liue: if hee hauehave decreed that I shall liue no longer, then I shall surely die, for Gods decree must stand; and therefore I will neither eate, nor drinke, nor sleepe, nor vse meanes to preserue my life: if any should thus doe vponupon this ground, would not all men iudge him to be a murtherer of himselfe? And surely, he is no lesse a murtherer of his soule, that vponupon Gods predestination, will take occasion of libertie, to liue as he list; for Gods decree of the ende, includes the ordinarie meanes that bring thereto. Againe, they are to know, that there is a double will of God; his reuealed will made knowne in his word; and his secret or vnreuealed wil, whereby he hath determined with himselfe what shall be the eternall estate of eueryevery person, which is not knowne to vsus ordinarily, but by the euent. The reuealed will of God must bee the rule of our obedience, and according to it must we frame & square our liues; but his secret will we must honour and reuerence, not making any rules from it, whereby to frame our liues. Now these persons they leaue the written word, and betake themselues to his vnreuealed will, and out of it will make rules how they will liue; but herein they sinne greatly, in framing to themselues new rules, leauing his word, whereby they should order and guide their liues. Thirdly, I answer, that this reason hath in it a plaine falshood; for they that are predestinate to life, are chosen to liue a godly life, in faith, repentance, and obedience, that they might be like to the image of his sonne, Rom. 8. 29. And indeede, it is impossible that he which liues in wickednesse all his life long, and so dies, should bee saued; as also that he which liues a godly life vntounto the end, should be condemned: for God hath decreed the meanes, as wel as the ende.

II. Vse. This charge of Christ, for striuing to enter in at the straite The better sort are slack i… striuing.doore, correcteth also a second sort of men, which are of the better sort; for commonly the best men are too carelesse in regard of this dutie of striuing: and it may be said of vsus, as Christ said of the Church of Laodicea, Reuel. 3. 15. we are neither hot nor cold: we striue not to goe one before another in holy duties, worldly cares and pleasures doe dull vsus and make vsus faint in this dutie of striuing. But wee must take heede of securitie, and reuiue our obedience to this commaundement, making p. 491this our principall care, to come to life eternall: and all worldly care must come vnderunder this; for consider the fearefull iudgement that hangs ouer such as are slacke in this dutie; it is destruction, as well as to those that are prophane: because thou art neither hot nor cold I will spue thee out of my mouth; for seeing that God continues his Gospel vntounto vsus, wee ought answerably to increase in knowledge, in faith, & in all obediece. Dauid professeth that his heart brake in sunder for the desire that hee had to Gods iudgements alway, Psal. 119. 20. We commonly spend our wit and strength about worldly affaires, in matter of commoditie and delight: but Dauids practise ought to be a patterne vntounto vsus, for our chiefest strife must be to attaine eternall life.