The Christians Journal, Sermon 1

The Christians Journal · Sermon 1

p. 1THE CHRISTIANS IOVRNALL. The first Sermon.

Matth. 7.13.14.

Enter in at the ſtraite gate; for it is the wide gate, and broade way that leadeth to destruction; and many there be which go in thereat.

Becauſe the gate is ſtraite, and the way narrow that leadeth vntounto life, and few there be that find it.

THe ſcope and generall drift of theſe words, is to arme and to prepare all thoſe that deſire to be ſaued, vntounto a kind of**The ſcope of the place. hardſhip and reſtraint, and to withdraw them from framing themſelues vntounto the courſe and faſhion of the multitude. The point is deliuered in forme of a very briefe inſtruction, or aduertiſement, as, (Enter in p. 2at the ſtraite gate, The diuiſion of the Text.) it is backed with two reaſons in naturall oppoſition each to other; the firſt is this, becauſe the wide and broade way, which hath greateſt ſtore of company, leadeth to deſtruction: the ſecond is this, becauſe the ſtraite gate and the narrow way, which hath in cōpariſon but few paſſengers, is that which bringeth vntounto life. This is briefely the ſcope and order of the place, I will treate of it in the ſame method, that I hauehave obſerued in opening it. And firſt of the aduertiſement it ſelfe.

The firſt part.Enter in at the ſtrait gate: And therein firſt the meaning muſt be laboured for: the chiefe thing is, what is vnderſtood by the ſtraite gate. **What is meant by Gate and way.By the gate and way, which we are vrged to enter into, is meant that holy courſe, which the Lord hath laid down vntounto vsus in his holy word; it is the ſame which Dauid aaPſa. 119.3.Ps 119:3termeth the Lords way; the way of his bbƲerſ. 14.teſtimonies; the way of ccVerſ. 30.truth: the way of Gods ddVerſ. 32.Commandements: the eePſ. 25.10.Ps 25:10path of the Lord; and Ieremy, the ffIer. 6.16.Jer 6:16good way. It is called a ſtraite gate, Why it is called a ſtraite and narrow way.and afterwards a narrow way; firſt becauſe of the reſtraint, and (as may ſeeme) hard condition which it layeth p. 3vponupon fleſh and blood, (as we ſhall ſee heereafter in the farther handling it;) ſecondly becauſe of the circumſpection and care to be vſed in walking in it, as in a way from which becauſe of the narrownes therof, a man eaſily may decline. This is the way, that Chriſt calleth al that will be ſaued to enter into, becauſe only this way leadeth vntounto life. I wil ſpeake leſſe by way of expoſition and interpretation, becauſe what doubts ſoeuer may ariſe touching the ſenſe, ſhall in the further enlarging of eueryevery particular, be fully diſcouered. The thing that I will chiefely labour in; is according to the drift of the place, to ſhew what things ought of neceſſitie to bee in eueryevery one that would be ſaued. It will be excellent matter of direction, to all thoſe that are yet vnconuerted, and of reſolution and confirmation to ſuch as hauehave truly cared to walke the way that leadeth vntounto life.

The firſt thing which by authoritie of this text of ſcripture ought to bee in eueryevery one that deſireth ſaluation, is,Doctr. 1. a right vnderſtanding, and a true acknowledgement of his owne wandring. For euen in reaſon, before a man can frame himſelfe p. 4to enter into a right courſe, he muſt be reſolued and perſwaded of his owne former miſtaking; for why elſe ſhould he change his faſhion? if he hauehave not erred before, to what end ſhould he relinquiſh his preſent courſe, and betake himſelfe to a guiſe, to which he hath not hetherto been accuſtomed? Reaſon it ſelfe muſt needs yeeld to this in other things, and it muſt needes be true in this. How ſhall I perſwade a man to enter into the ſtraight gate, If he doe not feele and perceiue himſelfe to bee in a way in which it is not ſafe for him to continue? If wee looke into the ſcripture wee ſhall ſee good proofe for this point, viz. that the acknowledgement of our by-paſt error, is the very firſt degree vntounto ſound conuerſion. To what ende thinke wee is it, that by Gods ſpeciall appointment, the terrors of the law ſhould firſt be preached, and ſhould goe like the mightie ſtrong wind (which in Gods appearing to gg1. King. 19,1 Kgs 19Elias, rent the mountaines) before the calme, and gentle, and ſtill voyce of the Goſpell, I ſay to what ende is that, and what did the Lord aime at herein, but onelyonly this, that men might ſee where p. 5they 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 himſelfe at the firſt began with our Grandfather Adam after he had ſinned, forcing him by varietie of demaunds to ſee his errors, hhGeneſ. 3.Gen 3(Where art thou, and who tolde thee that thou wast naked, haſt thou eaten of the tree?) ſo al 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 happines, without a preſent forſaking of their accuſtomed behauiour. Ieremie when hee would ſhew that among the people of his times; there was (for the generalitie) no true conuerſion, reporteth the matter in theſe iiJerem. 8.6.Jer 8:6wordes, I hearkned but none ſpake aright, no man repented him of his wickedneſſe, ſaying, what hauehave I done? as if he had ſaid, there was not a man, that had any ſo much as a conceipt of his owne erring, they were all ſtronglie perſwaded, that their courſes were right and vnblameable, and therefore eueryevery man turned to his race, as the horſe to the battell. The ſame Prophet deſcribing the p. 6repentance of the eſtate of Iſraell vnderunder the name of the Tribe of Ephraim (which bare the ſway in that kingdome) kkIer. 31.18.Jer 31:18relates it thus, I heard Ephraim lamenting thus, Thou haſt corrected me, and I was chaſtiſed as an vntamed calfe, conuert thou mee and I ſhall bee conuerted, for thou art the Lord my God; now among other ſignes and euidences of repentance, hee ſaith Ephraim ſmote vponupon his thigh, as who ſhould ſay, Ephraim hauing all this while runne a ſtubborne courſe in the verie depth of ſecuritie, now began to recall himſelfe, and to thinke, that queſtionles he was out of his way; the courſe was dangerous, and it was now high time to reforme it. It is noted in the prodigall ſonne (the perfect patterne of a true conuert) that when he had runne a lewde courſe, waſtfully conſuming the portion of goods which fell vntounto him, ſuppoſing (as many younkers doe) his ſtocke to hauehave been as a liuing ſpring, which could neuer be drawne drie; at laſt he came to himſelfe; the bethinking himſelf of his by-paſt folly, was the firſt ſtep vntounto his recouery. Me thinkes when I reade that parable, I doe ſee the young p. 7prodigall like to a man riding faſt in a wrong way, and at laſt vponupon a fodaine, by the call of ſome that ſeeth his miſtaking, rayning vp his horſe, and euen inwardly chaſing and fretting with himſelfe for his former careleſnes; (he came to himſelfe) he thought all well before, but now he perceiued how things went, and what would be the iſſue if he ſo continued. When the Lord was pleaſed to cal Paul, who before (as himſelfe confeſſeth) was ll1. Tim. 5.13.1 Tim 5:13a perſecutor, and a blaſphemer, and an oppreſſor, ſuddainly there came a voyce from heauen ſaying, mmAct. 9.4.Acts 9:4Saul, Saul, why perſecuteſt thou me? as if the Lord had ſaid: O thou man, knoweſt thou what thou doeſt, vnderſtandeſt thou who it is againſt whom thou ſetteſt thy ſelfe? conceiueſt 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 perceiued, hee became tractable, nnAct. 9.6.Acts 9:6Lord (ſaith hee) what wilt thou that I doe? I might eaſily multiplie examples of this kind, but theſe may ſerue to ſhew, that the ſenſe and apprehenſion of our owne wandring is the firſt ſtep to our entrance p. 8into life. And therefore it is that the ſcripture is ſo full, in diſcouering our naturall erring. The ſpirit of God ſpeaking of the whole race and generation of ooPſalm. 14.3.Ps 14:3mankind, (for ſo ppRom. 3.10.Rom 3:10Paul applyeth) ſaith that all are gone out of the way. In Iſaiah qqJſay. 53.6.Isa 53:6All wee (ſaith the Prophet) like ſheepe hauehave gone aſtray: it is a place worth the noting; we hauehave gone aſtray like Sheep, there is no creature more apte to wander then a ſheepe, there is none more vnapte of it ſelfe to returne into the right way againe. The Oxe (as the ſcripture ſaith) knoweth his owner, and the Aſſe his maſters crib, the very ſwine accuſtomed to the trough, if hee goe abroade, yet at night will finde the way home againe: but the ſheepe once ſtrayed of himſelfe returneth not. All we therefore (ſaith the Prophet) like ſheepe are gone aſtray, to ſhew our ſimplicitie, and how vnpoſſible a thing it is for vsus of our owne power to returne: And the Prophet in the next words giueth a reaſon, Wee hauehave turned eueryevery one to his owne way: Gods waies and our owne waies are directly contrarie rrJſay. 55.8.Isa 55:8. We runne naturally after the waies of our owne hearts, and we cannot chuſe p. 9then but wander vtterly from the way of life. Again the leſſon of our Sauiour here belongeth to all, Enter in at the ſtraite gate, Entrance into a gate preſuppoſeth a being without the gate; no man is bid to enter, that is alreadie within: if all be exhorted to enter, it argueth that we are all without, & if we be conſidered in our ſelues, then as the ſſRom. 3.16.Rom 3:16Apoſtle ſaith, Deſtruction and calamitie are in our wayes, and the way of peace we doe know. This care of the holy Ghoſt, in the whole courſe of the ſcripture to acquainte vsus with our wandrings, argueth the neceſſitie of the right vnderſtanding of it, if wee deſire to bee ſaued. Let vsus make vſe of this point.

It is a point of great vſe,Vſe. helping vsus in the moſt needfull point, the right iudgeing of our owne eſtate, let vsus not be wilfully careleſſe herein I beſeech you; why ſhould we be deſirous to iudge in other things, as of times and ſeaſons, of the face of the skie (as Chriſt ſaith) of wares and commodities, of caſes and queſtions in the law, and yet neuer care to vnderſtand how it fareth with our own ſoules? The ſoule is the principall, and ought p. 10principally to bee looked vntounto. Let vsus learne to bee able to iudge of our ſelues whether it be with vsus as it ought to bee: Proue your ſelues (ſaith the tt2. Cor. 13.5.2 Cor 13:5Apoſtle): Let vsus ſearch and trie our wayes, ſaith uuLam. 3.40.Lam 3:40Ieremie: Examine your heart vponupon your bed, ſaith **Pſal. 4.4.Ps 4:4Dauid. We all hauehave a hope that it is well with vsus, let vsus looke to it, that our hope as the xxRom. 5.5.Rom 5:5Apoſtle ſpeaketh, may bee ſuch as may not make vsus aſhamed. There is no hurt gotten by the tryall of our ſelues, there is alwaies danger in ſecuritie. There be thouſands plunged into hell, that thought nothing leſſe till they came there, and now they are paſt recouerie: wee are all trauailers in one of theſe two waies, and wee ſhall arriue at one of theſe two places here mentioned, life or deſtruction, there is no third: who would not bee glad to know touching himſelfe, in which of the two waies he is, that if he be in the euill way he may ſpeedily come out of it, if hee bee in the right, he may goe on therein with cheerefulnes? This point is the thing that I hauehave aimed at in chooſing this text, and by it you ſhall as eaſily vnderſtand it, as you doe in your going home iudge by ſuch p. 11ſtiles and gates, and hedges, whether you are in the true way yea or no. Now this I may deliuer to you for a matter of certaintie, that all (excepting infants, the manner of whoſe conuerſion is knowne only vntounto God) all I ſay which are partakers of life eternall, this is their firſt ſtep to it, the ſight and vnderſtanding of their former errors; God firſt openeth their hearts, and maketh them to perceiue that they are in a courſe, the iſſue whereof is eternall death; with this their hearts are ſmitten and appalled, and they are euen woe with themſelues to conſider it. Marke then this, Art thou one that neuer yet ſaw the error and miſery of thine owne naturall eſtate, that neuer hadſt yet any compunction of heart to conſider thine owne wandring, that waſt neuer grieued to thinke vponupon thy life paſt, to ſee how thou haſt all this while hitherto been miſtaken? art thou one that haſt alwaies pleaſed thy ſelfe in thine owne courſes, ſcarſely ſo much as calling it into queſtion, whether thou walkeſt as thou oughteſt to doe yea or no? ſurely thy caſe is fearfull and damnable, and I may ſurely ſay vntounto thee, p. 12that if thou holdeſt on ſo, thou ſhalt neuer be ſaued. Let vsus in the feare of God looke vntounto it, it is a matter that concernes the greateſt part; wee bleſſe our ſelues in our owne hearts, we hauehave liued hithertoo after our owne luſts, worſhipping God when and in what manner our ſelues pleaſed, taking to our ſelues the libertie of groſſe ſinnes, hatred, enuy, couetouſnes, oppreſſion, drunkenneſſe, and the like, and we bee not yet perſwaded, nor can be, that the way we go, and the courſe wee hold is otherwiſe then it ought to bee. There is not the vileſt wretch, bee his faſhion of life neuer ſo vile, but he will ſay, he hopes he is right, nay hee will bee very confident in it that he is ſo, and yet neuer in his life had any true remorſe, nor euer knew, or perceiued what it was to wander from the wayes and pathes of happines. Deceiue we not our ſelues, either we muſt begin here, at the ſight of our old errors, or elſe we can neuer tread the path, that leadeth vntounto life.

Doctr. 2.The next thing which by the rule of my text muſt be in eueryevery one that would be ſaued, is, care to ſeeke out the true p. 13way, and the ſure path, that leadeth and bringeth the goers in it vntounto life. This is plaine alſo (as to me ſeemeth) by this ſcripture, for as the ſight of a mans ancient wandring, muſt goe before his entrance into a new courſe; ſo of neceſſitie when a man perceiueth his errors, the right way muſt bee ſought out, and certainlie vnderſtood, before hee can enter thereinto: ſo that he which bids me enter into the gate of life, bids me withall to ſeeke where that gate is, for otherwiſe my deſire of enterance is in vaine. If a maſter will his ſeruant to goe to ſuch a houſe, it is preſuppoſed that either hee doth know the way to it, or elſe muſt make enquirie for it. And this care to enquire out the true way in this particular, is the plaine doctrine of the yyJerem. 6.1….Jer 6:1ſcripture; Stand in the wayes, and behold and aske for the old way which is the good way, and walke therein, and yee ſhall find reſt for your ſoules; there is a plaine charge, and an expreſſe commaundement, in the multitude and variety of ſuppoſed waies vntounto ſaluation, to make diligent enquirie which is the good way, ſtand in the waies & aske. Trie all things ſaith the zz1. Theſſ. 5.21.1 Thess 5:21Apoſtle; p. 14it is a rule giuen principallie touching doctrine and precepts directing to eternall life: Paul willeth them to examine and ponder them all, and neuer leaue trying till they hauehave bolted out the truth, as the men of Beroea did, that heard Paul, they ſearched the ſcripture daily, whether thoſe things were ſo aaAct. 17.11.Acts 17:11. To halte betwixt two opinions, and to bee in ſuſpence, not knowing which way ſpecially to encline, and to be in religion as idle beggars are in their way, readie to goe which way ſoeuer the ſtaffe falleth, how hatefull a thing it is in the ſight of God, we may conceiue by the ſharpe reproofe vſed by Elias vntounto the wauering people, bb1. King. 18.211 Kgs 18:21how long will ye halt betweene two opinions? When there were differences of opinions in the world touching Chriſt, ſome taking him for Iohn Baptiſt, ſome for Elias, ſome for Ieremias, ſome for one of the Prophets; our Sauiour called his diſciples together, and would needes know their ccMat. 16.15.Matt 16:15iudgement, 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 p. 15not (as the manner is) take occaſion therby to ſtand doubtfull, and to adhere to nothing certainly, but ſhould enquire with the greater care, that they may bee certainly and ſoundly reſolued in the truth. There is no man profeſſeth any thing, but (if it be but for his credit ſake) he will labour to vnderſtand if it be poſſible the very myſterie of it, and to know the certainty of ſuch things as are appertayning to it: How much more in religion ſhould the certaine trueth bee laboured for? error in other things doth preiudice the body only, and the things which concerne it, but the miſtaking in this, I meane in the maine points of it, is the vtter and irrecouerable hazard of a mans ſoule. This may ſerue briefely for the opening of this ſecond point, let vsus now come to applie it.

This point alſo will conuince vsus,Vſe. to be not as yet entered into the way to life, in as much that we are ſo exceeding careleſſe in this dutie of ſeeking and ſearching out the trueth. Some are drowned in the depth of ignorance, and neuer entertaine ſo much as a thought, whether their way bee right yea or no: ſome are p. 16profanely deſperate and put all to an aduenture, not caring what be the iſſue; if they be right ſo it is, if not, what remedy, they muſt beare it as well as they may: ſome be ſuperſtitious, and deuoted to their forefathers ſteppes and hold their courſe for a ſufficient rule, without further queſtion: ſome are time-ſeruers, and looke only to the law, as that leades ſo wil they follow, to day on this faſhion, to morrow on another, if need be: ſome are peeuiſh and peruerſe, and pleade the diuerſitie of waies, and the multitude of religions, and ſo thinke to be excuſed: ſo that by that time we hauehave put all to theſe ſeuerall heads which belong vntounto them, we ſhall finde ſcarce a tenth as the Prophet ſaith, whoſe care it is to labour and take paines to ſeeke and inquire which is indeed the gate of grace, and which is the true path that leadeth vntounto heauen. Indeede the world is full of buſines, and each man as his humor leades him is employed, the couetous man for his wealth, the malitious man for his reuenge, the voluptuous liuer for his pleaſure, the wanton for his luſt, the proud for his backe; for theſe things men ſeeke p. 17farre and neere, all the deuices, all the meanes that may bee poſſible; but an aſſurance that the way we hauehave choſen to bring vsus to heauen, is the right way, of all things els it is leaſt thought vponupon. 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 eternall. In thoſe waies he will be perfit, if he doubt he will aske, he wil inquire, Is this y^e way, what marks, what turning to ſuch or ſuch a place? as for the other way we go all vponupon meere conceipt, wee thinke it is ſo, wee hauehave heard others ſay ſo, but we ſeeke not for the certaintie whether it bee ſo. What a miſerie is this, and how hath Sathan beguiled the greateſt part, for the filling of his owne barnes? In this blindnes he carrieth men hoodwinkre, (as a man would carrie a hawke vponupon his fiſt) whether hee liſt, and they will bee in the pit before they are ware of it. I beſeech you take notice of this pointe, it is no ſlight thing I entreat of; he that may commaunds vsus, hee that can condemne vsus, hee which ere it be long ſhal iudge vsus, euen he chargeth vsus here to enter in at the ſtraite gate. How ſhall we enter if we know it p. 18not, how ſhall we know it if wee ſeeke it not? Neither is it a ſlight kind of ſeeking that wee are called vntounto: there bee many by waies, but the right way is but one; as in ſhooting a man may miſſe diuerſly, hee may ſhoote vnderunder, hee may ſhoote ouer, he may ſhoote wide on this ſide and one that, but there is but one way to hit the marke, ſo a man may many waies be miſtaken, but there is but one gate that leadeth vntounto happines, and all the cunning is to find it. Well, the ſcripture will teach vsus, the word of God will be as the Angell of God to Peter to direct vsus; and if we will vouchſafe to attend the full opening of this text, I doubt not but by the helpe of God wee ſhall vnderſtand it. In the meane time let this preuaile againſt our ſecuritie, and let it bring vsus ſo farre on our way to life, as to make vsus ſay with ddAct. 9.6.Acts 9:6Paul when he was ſtroken to the ground, Lord what wilt thou that I doe, and with the poore eeAct. 16.30.Acts 16:30Iaylor, what muſt I doe to bee ſaued? this good deſire being once begotten in vsus, the reſt cannot chuſe but be ſupplied.

Doctr. 3.The third thing which this text neceſſarily commendeth vntounto vsus, if we would p. 19bee ſaued, is, a reſolution when we hauehave felt our error, and found the right way and the true gate, all delaies laid aſide to make a preſent entrie. If you aske how I proue this by my text, I thus make it manifeſt. It is a rule in ciuill matters, that in bonds of debt betweene man & man, when there is no certaine day named, then the debt is due preſently: ſo heere, the commandement and charge being giuen indefinitely, without any expreſſe limitation of any ſet time, it followeth that it is preſently to be performed. Our Sauiour ſaith not, enter hereafter when thou art more at leaſure; or to the yong man, enter when thou art old, or to the old man enter when thou art a dying, or to the couetous man, enter when thou haſt glutted thy deſire with wealth, or to the drunkard, enter when thou art vtterly diſabled that thou canſt bee drunke no longer; but he ſaith to all, at the inſtant Enter; do it preſently, do it ſtraight-way, deferre not to do it. And this is alſo the plaine doctrine of the Scripture; I made hast ſaith ffPſal. 119.60.Ps 119:60Dauid, and I delayed not to keepe thy Commandements. It is commended in ggMatth. 4.20.Matt 4:20Peter and Andrew, that when p. 20Chriſt called them, they left their nettes ſtraight-way. When Chriſt called hhLuke 19.6.Luke 19:6Zacheus, the Text ſaith, that hee came downe hastily. The reaſon why there muſt be a reſolution of preſent enterance is, becauſe, as there is a time of grace in which the gate of mercy ſtands open, ſo there is a time of iudgement, in which this gate will be ſhut vp, and all hope of entrie vtterly remoued. Dauid ſpeaketh of a time, in which God may bee found iiPſalm. 32.6.Ps 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,kk2. Cor. 6.2.2 Cor 6:2 Paul teacheth, where ſpeaking of the preaching of the word, and of the offers of grace, that are therein made daily; hee ſaith, Behold, now is the accepted time, now is the day of ſaluation; the time preſent is the only time, the time to come is no time, no more then the time paſt, it is a matter of meere vncertainty; To day if ye will heare, it is read vntounto vsus continually llPſalm. 95.7.Ps 95:7. There is a time comming, and wee know not how neare it is, (though the generall end may be farther off, yet our particular account cannot be farre, wee ſee daily how ſome drop away of all p. 21ages, and eſtates); I ſay there is a time comming, in which (as mmLuk. 13.24.Luke 13:24Chriſt ſaith) many ſhall ſeeke to enter in, and ſhall not be able. O what wofull yelling, and pitifull crying, & earneſt knocking there will be then at that gate, with, nnMatth. 25.11.12.Matt 25:11Matt 25:12Lord, Lord open vntounto vsus; when that heauy doome, depart frō me I know you not, ſhall be their portion? This is the reaſō why it is no ſafe delaying; I would we would learne wiſedome frō our outward buſineſſes: what makes husbandmen break their ſleepe, and whiles it is yet night, to bee trauelling to the ſea ſide for their ſand; **It is the vſe of the weſt-parts neere the ſea, to manure their ground with ſand.meet them, aske them the cauſe why they are vp ſo exceeding ſoone? The anſwere is ready, (you know it better then my ſelf) the tyde requires it, a peece of an houre loſt, may breed much hinderance, the time of the yeere haſteneth, and when it is gone, it cannot bee recalled. Oh, can we not command the tyde to ſtay vsus, but muſt wee ride and poſt, and make ſuch haſt to preuent it; and thinke we to hauehave the gate of mercy ſtand opē at our pleaſure? Be not deceiued, Eſau came tardie, and ſought the bleſſing with teares, but could not obtaine it ooHebr. 12.17.Heb 12:17.

p. 22Vſe.The vſe is to cure that euill ſicknes of delaying, which is the very bane of ſo many ſoules. I remember the report the ppHag. 1.2.Hag 1:2Prophet Haggay maketh of the people that neglected the reedifying of the Tē ple, This people (ſaith he) ſay that the time is not yet come, that the Lords houſe ſhould be builded: ſo many thinke it is not yet time for them to looke to heauenward, youth muſt hauehave his courſe, the couetous 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. qqProu. 6.10.Prov 6:10Yet a little more ſleepe ſaith the ſluggard: let God beare with vsus a little, and in time we will enter. This is as the Scripture tearmeth it, the very deepenes of Sathan, 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 thē ſhort, and depriued them of that, which when they might, they refuſed to accept of. Well if we hauehave ſeene our naturall wandering, if God hath opened our hearts, that we perceiue there is no remedie but a new courſe muſt be entered into, if we hauehave learned out of the word of God, p. 23which is the way; let vsus reſolue vponupon a preſent entry. Chriſt ſaith, the kingdome of heauen ſufferreth violence rrMat. 11.12.Matt 11:12, me thinkes Chriſt there ſpeakes of heauen as of a matter offred, which if it bee not preſently taken, is preſently loſt; and therefore all men of diſcretion that know the worth of it, preſſe, and throng toward it, and catch after it, and euen ſwear about it, that they may hauehave it while there is poſſibilitie of obtayning it. I opened my mouth and panted ſaith ſſPſa. 119.131.Ps 119:131Dauid, there was haſt; I follow hard toward the marke ſaith ttPhilip. 3.14.Phil 3:14Paul, there was ſpeed. This is the third thing required to ſaluation; there is no time named, therefore it muſt bee done preſently.

The fourth thing which now followeth to bee treated of, is the entrance it ſelfe: our former wādering muſt be felt, the right and true way muſt bee fought for, when it is found, a reſolution of preſent entrance muſt bee put on; and then next we muſt put forward. Enter in at the ſtraite gate. To this acte of entrance there are two things required, the firſt is (that I may vſe termes agreeable to my text) ſtooping; the ſecond a ſtripping of p. 24our ſelues of whatſoeuer may hinder our entrance. Firſt there muſt bee a kind of ſtooping, becauſe the comming in is low. It is ſaid of heauen in the ſcripture, uu2. Corin. 5.1.2 Cor 5:1that 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 contriuing of it. In great mens houſes it is a great eyeſore, to ſee a little, low, and pinching entrie 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 loftie, and the comming in according. But now in this houſe which is eternall in the heauens, it is otherwiſe. Indeede it is large within, for in my fathers houſe (ſaith Iohn 14.2.John 14:2Chriſt) are many manſions; but yet the gate vntounto it is exceeding low, the entrie narrow, the paſſage in, very ſtraight: It is the gate of humility. A man that beares vp himſelfe aloft, in the pride, and ſecuritie, and ſenſleſnes of his owne heart, that leaneth to his owne wiſedome, that pleaſeth himſelfe in a flattering opinion of the goodnes of his owne eſtate, that was neuer beaten downe by the terror of the law, p. 25and the due beholding of Gods iuſtice, ſuch an one can neuer enter heere, this gate is to low for his hautie, carnall, and ſelfe pleaſing ſtomake to enter in at. See an example or two of the ſtooping of Gods children, in their entrance into grace. Looke firſt vponupon xxPſalm. 38.4.Ps 38:4Dauid; Mine iniquities are gone ouer my head, and are as awaightie burden too heauie for me; mee ſeemeth I ſee Dauid in this paſſion, like a man oppreſſed with ſome carriage more then hee is able to ſtand vnderunder, which makes him double, & crouch, & grone, and long to bee eaſed; ſo Dauid was with the weight of his ſinnes, hee was ſtroken downe with the ſight and conſideration of them. What thinke wee, did not yyEzr. 9.6.Ezra 9:6Ezra ſtoope, when he prayed, O my God I am confounded and aſhamed to lift vp mine eyes vntounto thee my God, for our iniquities are increaſed ouer our heads, and our treſpaſſe is growne vp to heauen? Did not zzJob 42.6.Job 42:6Iob ſtoope when he ſaid, O Lord I abhorre my ſelfe in duſt & aſhes? Was not aaIſay 38.14.Isa 38:14Ezechiah caſt downe when he cried in the bitternes of his ſoule, O Lord it hath oppreſſed me, comfort me? Looke into the newe Teſtament, what thinke wee p. 26of the bbLuke 7.37. &c.Luke 7:37woman that lay at Chriſts feete, that waſhed them with teares, and wiped them with the haires of her head, was not here humilitie? How iudge wee of the ccLuke 18.13.Luke 18:13Publican, did hee not manifeſt the humilitie of his ſoule euen by the ſtanding of his bodie? hee would not ſo much as lift vp his eyes to heauen but ſmote his breaſt and ſaid, God be mercifull to mee a ſinner. Conſider well the example of ddRom. 7.9.18.Rom 7:9Rom 7:18S. Paul, I was once aliue (ſaith he) without the law; he once bare his head as high as the beſt, and I warrant you would not hauehave feared for profeſſion of religion, to ſet his foote to him that was holieſt; touching the righteouſnes which is in the Law (ſaith he) I was vnblameable: 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, then he ſtooped, I know that in me dwelleth no good thing; I count al things but ccPhil. 3.6.8.Phil 3:6Phil 3:8loſſe, for the excellent knowledge ſake of Chriſt Ieſus my Lord; I iudge them to be dung, that I may win Chriſt: here was a man ſtroken downe, outwardly in body, when he ſaw the light from heauen on the way, but much more in heart, p. 27when he ſaw after his long wandring, the ſtraite gate that leadeth vntounto heauen. This is the courſe that all that will be ſaued muſt come vntounto.

It is of very great vſe.Vſe. It will proue a great many of vsus to be meere ſtrangers to the way to life. For why? It may bee truly ſaid of vsus, as the Lord ſpake once of the ffIerem. 44.10.Jer 44:10Iewes, we are not humbled to this day: the naturall pride of our hearts is not yet beaten downe, there be but few that ſtoope and are caſt downe with the ſight of their owne ſpirituall baſeneſſe, few that ſtand in awe of Gods Maieſtie, and that tremble at his word. The proud ggLuke 18.11.Luke 18:11Phariſee that ſtood vaunting, God I thanke him, I am thus and thus, hath many followers; but the poore Publican that hung downe his head, the conſcience of his ſinnes filling his face with ſhame, hath but few like him: What one of many hath learned with hh2. Sam. 6.22.2 Sam 6:22Dauid, to be low in his owne ſight? Pauls ii1. Cor. 3.18.1 Cor 3:18rule, If any mā amōg you ſeeme to be wiſe in this world, let him be a foole that he may be wiſe: few know it, but fewer vnderſtād it, but they be feweſt of all that hauehave practiſed it. O p. 28when 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 reuiue them? One is puffed vp with a conceipt of his owne ſufficiency and knowledge, and ſcornes the ſimplicitie of the Goſpell, and to ſit in the learners forme in Chriſts ſchoole. Another is frozen in ignorance & blindnes, and knowes nothing by himſelfe, his very vices ſeeme vertues vntounto him, eueryevery thing is with him as it ought to be. A third is lifted vp with a preſumptuous opinion of Gods merciemercy, and thinks it a matter of eaſines to obtaine it, ſo that he neuer ſo much as thinkes vponupon yeelding, and vponupon the humbling of his ſoule before the Lord: ſo that wee may wel be ſaid to be ſtrangers from the way of life, ſith wee will not ſtoope ſo low, as this ſtraite gate of humilitie. Beg we of God therefore, that he would bind our yron neckes, that he would take the ſtiffe ſtony hearts out of our bodies, and giuegive vsus hearts of fleſh, yeelding and flexible, and eaſie to be bent, that being once become euen as nothing in our p. 29owne opinion, we may be ſit paſſengers for this little and low doore that leadeth vntounto life.

Well it followeth:Doctr. …. together with this ſtooping, there muſt go (as I ſaid) a certaine ſtripping of our ſelues alſo; he that would go through a ſtrait way, a narrow entry, it is no wiſedome for him to clog himſelfe with many things about him, he had need rather to lighten himſelfe, that he may go through with the greater eaſe. So muſt it be in this caſe, the gate you ſee to life, is ſtrait and pinching, and therfore as the kkHebr. 12.1.Heb 12:1Apoſtle ſpeaketh to the Hebrewes (very fitly for this purpoſe) The ſinne that hangeth ſo fast on, must be ſhaken off: the llEpheſ. 4.22.Eph 4:22old man must be caſt off; the mmGalat. 5.24.Gal 5:24fleſh with the affections and luſts muſt be mortified: our nnColoſſ. 3.5.Col 3:5members that are on earth muſt be crucified; the ooRom. 6.13.Rom 6:13weapons of vnrighteouſnes muſt be laid aſide; we muſt leaue our old ſinnes behind vsus, if we will enter in heere, to bring them in with vsus at this little gate it is impoſſible. The couetous man with his bags, the ſwearer with his great oathes, the malicious man that ſwelleth with his malice, the ambitious with his high thoughts, the vicious with p. 30his minions, the drunkard with his full cups, theſe and the like to theſe can neuer enter heere with their dependances. What ſin ſoeuer thou haſt formerly delighted in, if it were to thee as thy right hand, or thy right eie, thou muſt cut it off and caſt it from thee, thou muſt ſtriue to ſtrippe thy ſelfe of it, or elſe this gate is much too little for thee to goe in at. This is like the hole the Snake creepeth through, where he leaues his old skinne behind him. If thou meane to come here, thou muſt then ſay with pp1. Pet. 4.2.3.1 Pet 4:21 Pet 4:3S^t. Peter, It is enough for me that I hauehave ſpent the time paſt of my life, after the luſts of the Gentiles walking in wantonnes, luſts, drunkennes, gluttonie, drinkings; and in abhominable Idolatries; other things, better things are now expected of me; euē that henceforth, I ſhould liue, not after the luſtes 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 ſinnes muſt be ſtript off, when wee once put our foote to the threſhold of this ſtraite gate. This I may bee bold to ſay, for I know it is true, that there is no mans or womans conuerſion recorded p. 31in the Scripture, but there is a manifeſt change noted in them … Infirmities they had ſtill, but ſinne raigned not in them, as it did before. And there is great reaſon for it: For if a man entering into the profeſſion of Chriſtianitie, might ſtill hauehave libertie to follow the waies of his owne heart, and to pleaſe himſelfe, in fulfilling of his owne luſts; what great thing were it to be religious? If he that had been ignorant, might be ignorant ſtill, hee that had been filthie, might be filthie ſtill, he that had been an oppreſſor, might oppreſſe ſtill, and ſo in other ſpecialties; all the world then would be religious; what great thing then ſhould Chriſt bee thought to work in vsus, & for vsus, if our old corruptions ſhould raigne, & we ſhould not be freed from the dominion of ſin.

This point wil diſcouer vntounto many of vsus, the follie and vanitie of our hearts;Vſe. we will needs be thought to be in the right way, and to hauehave choſen the true courſe vntounto eternall happines, but yet in the meane 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 p. 32from ſome ſweete ſinne or other, that if it were poſſible wee would euen carry with vsus into heauen, and ſo by that meanes wee doe vtterly barre vp againſt our ſelues, our entrance into life. I pray you let vsus not be deceiued: Let me propound vntounto you the ſame queſtiō, which Paul propounded vntounto King Agrippa; Tell me, doe you beleeue the Scripture qqAct. 26.27.Acts 26:27Thinke you that it is true which Chriſt heere ſaith, that the gate to heauen is a ſtraite gate? If you do, thinke with your ſelues, what other reaſon can be deuiſed, why it ſhould ſo be tearmed, then 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 ſaued, and yet willingly, purpoſely, and aduiſedly, retaine, and hold faſt our old ſinnes, as though wee would at once ſerue both God and Mammon; walke both in the Lords way, and in our owne way. Theſe things cannot hold, vnleſſe we thinke to make God a lyer. Striuing to enter in at the ſtraite gate, and a not ſtriuing againſt our owne ſelfe-pleaſing humors, theſe things cannot agree. This is the vſe.

FINIS.