THE Hard way to HEAVEN: Explained and applyed in A SERMON Intended to be preached at Peters-Cornhill: but by Rea­son of the disorderly Concourse preached at St. Kathe­rines Creed-Church London: the 27 th of July 1662. be­ing the third day after his release.

By Z. CROFTON Minister at Buttolphs-Algate.

Taken as (Preached) in Characters compared with his own Notes providentially lost and brought to our hands. Now published to check and correct the misrepresenta­tion thereof by the Sons of slander and Subjects of weakness.

LONDON, Printed in the Year, 1662.

To the Reader.

Good Reader,

THe untrue and direct contrary reports of this Sermon, and its Authour, extort the publication thereof. Mr. Crofton will not do it, he contenteth himself in the conscience of his integrity, and accounts it an easie thing to be judged of men; yea of good men; his good name is the Churches advantage, and ought to be preserved and defended against the calumnies of the wicked, and censures of the weak, who wound not him without, more deeply wounding their own souls.

I having written this Sermon from his mouth in short­hand, and (by his Notes lost by his Son, and by Providence di­rected to my hand) having supplyed what time and the disor­der of the audience caused him to pretermit: I thought it my duty to hazard the discontent of my friend and Pastour, and to present thee with the same, that by unprejudiced reading thou mayest be undeceived, edified, and enabled to contradict the clamours of the sons of slander, and check the censure of the over-credulous subjects of weakness, though not of Sancti­ty. Recantation is most strangely expected from him who ne­ver yet was charged, or by argumentation was convinced of an errour, on whom no terms or conditions for obtainment of Liberty was once imposed, or so much as proposed by any person whatsover, whose non-conformity was fully, freely, and (to the honour of the honourable Persons before whom he was convened) acceptably declared, and the occasion, yea forma­lity of which is no other then a consciencious practice, and profession of principles he ever stated in his late contests for Reformation.

I wonder to finde some serious Christians scandalized at Mr. Crofton's attendance on Gods solemn publick worship, celebrated according to the order of the Common Prayer Book, and to hear men censure him for the same, as if defe­ctive [Page] and an apostate from the cause of Reformation; in which he appeared with so much vi [...]our; I must tell the Reader, such as sate under his ministry cannot but know and witness he ever adjudged against separation in his most earnest perswa­ding or endeavours for reformation, he alway disswaded non-communion of members, as non-conformity of Mini­sters, and did constantly and convincingly affirm, that mini­sterial disorder and corrupt appendents in Gods worship was not a sufficient cause of personal absence or non-attendents on the same, he ever concluded guilt on the Church Collective by these disorders and corruptions, which did not stain in­dividuals looking to their own personal actings in their ne­cessary attendance on Gods Ordinance: Verily we must say Mr. Crofton in prison did only practice what he preached whilst at liberty.

Such was Mr. Croftons care and condition in his late con­tests for reformation, not to be esteemed an Advocate for se­paration, or an approver of non-communion (much lesse a Martyr for them) that in his late writing he professeth his judgement and resolution against them.

In his Analepsis, or St. Peters bonds abiding, thou hast him thus professing, I protest whatsoever shall be the establishment in the Church, though never so corrupt, whilst consistent with salvation, though it may occasion to me sufferings, and the sus­pence of my ministry; by Gods grace it shall not effect in me, or such on whom I have influence, Schisme from the Church.

In his Analepsis Anaelephthe, or the fastning of St. Peters bonds, he avoweth, this reformation cannot justifie the se­paration, for that the corruptions established were never made such essential parts of worship, as to make a sufficient ground for separation. The sober, zealous Non-confor­mists, who groaned under the burden of these corruptions, and for this reformation, were grieved by, and greatly contended against the separation, as that which was without [Page] sufficient ground, yea like Jesus Christ their Master, they kept communion with a Church, whose doctrine and wor­ship was in much need of reformation, yea, and they taught men so to do.

And in his Epistle to Mr. Firmius Liturgical Considerator Considered, in which he apologiseth for Ministers not read­ing (not for members not learning) the Common Prayer Book; he tells us expresly his judgement and resolution in these ex­press words. I am so much affected to the peace of the Church that I have of late preached what God assisting, I resolve to practise: viz. many and great corruptions in Gods worship are to be grieved for patiently, and groaned under, before Schismes be consented unto, and separation consulted, pro­vided nevertheless, I be passive not active: I can keep com­munion under that form of worship, whereby I cannot admi­nister and heartily say Amen to the matter of those Petiti­ans which are put up in an order so confused, preposterous, and indigested, that it seemeth to me to be so much below the gravity of the Church, whose mouth I must be, the seriousness of the office whereby I minister, the sanctity of the duty I am to perform, and the sacred nature of the object to whom they are presented, that I dare not stand between God and his peo­ple in the same.

Let these passages and the like in his late writings be obser­ved, as the best of his Judgement and Conscience, and let malice it self read in his practise the least contradiction to his Cause or Principles, or defection from the same, or not read with half an eye an exact conformity to himself, and clear obedience to his judgement, in a non-conforming communi­on.

Good Reader be pleased to observe, that Mr. Crofton's attendance on the solemn worship of God in the Tower, and in the Common Prayer Book order, is so far from being the result of his restraint, and effect of temptation, or any condition in order to his release, that his judge­ment was ever for it: He never did conceive that Order [Page] (though to be corrected) a moral sufficient bar to this duty; and therefore the very first day he came in prisoner, he did desire of the Lieutenant the liberty of going to Church, and not obtaining it, he did demand it the next day from his Gao­ler; he did many times petition for the same, and sollicited the obtainment thereof many months before he did obtain it: nay I must further acquaint thee; it is now neer upon a com­pleat year since Mr. Crofton, it being rumored that he went to the Church in the Tower, and he heard Common Prayer, did write a full Apology and defence of his practice (which was then but in the view) in that case; this Apology passed through my hands to many good people and Ministers, who would not undertake to convince the same of error, though they continu­ed to scandalize him and his practice, and hindered the pub­lication of the same.

These things I note unto thee Reader, that thou mayest see Mr. Crofton's practice in this case is not new or rash, but re­solved and deliberate, and is so far from defection from, that it is an upright walking according to his apprehensions of the Gospel. Howsoever I could, I will not now dilate in de­fence of his principles and practice, nor break out to a large and sharp invective against the licentiousness of the tongues, and the lying spirits of seeming Saints so notoriously extra­vagant against a person so innocent and upright, and there­fore exposed to the violence and rage of men on both ex­treams of Reformation; for hereby I know I should incense him, whose displeasure will be great for doing this, which I could not in peace have left undone.

Let me assure thee, Mr. Crofton's judgement is in Ecclesi­asticks the very same it was before his confinement; he then could not now cannot conform; he then could, now can com­municate, and give an Amen to the matter of Prayers, whose order his judgement must and doth condemn: He was then, is now zealous for reformation, and against separation: He then resolved, and now resolveth, to seek Church purity by union with the Church, and to abide in the house; he endea­voureth to cleanse, to bring his offerings unto the Lord, when [Page] that his soul doth loath them by reason of the prophane hands and preposterous order, in which the sons of Eli do present them.

I know it to be his burden to observe the bast [...]rd brood of non-communicating separating Sects, taken [...] vagrants, and whipt home to their reputed parents, to lie at the door and [...]rk under the wings of reforming non-Conformi [...], who did ever disown them, and drive them out as not theirs, but de­structive to their honest design. I know Mr. Crofton to be zealous least the policy of some, and weakness of others should so far embrace those, as to make spectators think them their natural Children. I know Mr. Crofton is sensible many are [...] to him in negatives, against prophaness, against superstition, against corruption, against disorder; but are his [...] in positives for no order, for no communion, for no Church. I am sure Mr. Crofton hath sadly resented that scan­dal under which Non-conformity groans, and is made odious, viz. It is a spirit of contradiction against every thing, but for nothing. Mr. Crofton well knoweth those who clamour a­gainst his communion, make Church entity, not Church purity, their quarrell and controversie: He hath observed their Church gathering commenced and proceeded under the en­deavours of Reformation, and unto the supplanting and sub­version thereof. Mr. Crofton is convinced, that Christs true Church, though corrupt, and Christs own Ordinances, though disorderly administred, are to be embraced, adheared unto, and attended, when the flocks of Christs companions are to be avoided. I am confident Mr. Crofton is resolved to follow his Lord when come from the flock to thethreshold of the Temple, but he dareth not go before him. Reader, if this be an error, help Mr. Crofton to conviction, and then thou mayest hear his recantation; in the mean time joyn with me in prayer, that God will give repentance to the men who have called good evil, and evil good, and uncharitably represented a consciencious practice, of well considered, openly declared, deliberately resolved principles, to be an apostacie, defection, [Page] recantation, back-sliding, base complying, and confor­mity.

The Lord encrease the number of such Apostates, who will by preaching, writing, and practise, under the reproach and rage of all men, shew their endeavours of reformation, in that strait gate and narrow way of careful, industrious, non-conforming communion with the Church in Christs Ordinan­ces, between those rocks which on each hand work its ruine: This is the hearty desire and prayer of,

August 9. 1662.
Thine in and for the simplicity of the Gospel. H. M.

THE Hard way to Heaven. EXPLAINED & APPLYED. In a Sermon Preached on the 27 of July 1662.

The Text Matthew 7.14. ‘Because straite is the Gate, and narrow is the Way, which leadeth unto life.’

I Cannot but conceive many in this audience (acted more by curiosity then Christianity) come with an expectation, that I will declare and discourse the things of my self, or Gods dealings with me in my late condition: But I must let you know, I must herein disappoint you; Experiencies of this na­ture is my own Comfort, what was to me in common with other Christians, I shall declare to your edification; and that is in ge­nerall, the serious reflections of my thoughts under the Strates of my late condition, concerning which I may say as that eminent Martyr of our reformed Religion, John Philpot, said in the like case, in the Lollards Tower passing through six or seaven doors, I came to my Logdeing thr [...]ugh many Straits, where I call [...]d to remembrance, Strait is the Gate and narrow is the way which leadeth unto Life; The strait passa­ges which lead to glory, ought to be alwayes pondered, but the thoughts thereof are most proper, and profitable when we are locked up in them, and the sence there­of by a necessity of suffering what we cannot escape without sin, the Heathen accounted it their honour to represent virtue to be a Strait and narrow way, and therefore it self the reward of all In­dustry in and for it, sure I am; it is the Glory of Christianity, that it was never Propounded to the world as an estate of ease: Christ was never Preached without his Cross, nor was Heavens [Page 2] Glory ever declared without a determination of hardship in the attainment thereof: Strait i [...] the Gate, and narrow is the way which leadeth unto life; is the Doctrine Preached by the Lord himselfe, and the truth thereof is dayly proved by the experience of his Disciples.

These words are part of our Saviours Sermon preached in the Mountain, in which many particular Doctrines and special du­ties, were by him Stated, and directed: whether this Sermon was a set Solemn and Continued discourse, of the Preacher (as by its Circumstance it seemeth to have been, or the Evangilists Collection, and composure of those many passages, and particular discourses which passed from our Saviour on severall occasions, at sundry times (as Calvin doth conceive) I shall not now stand to enquire or debate.

In the foregoing verse our Saviour perswadeth his hearers to an hard Task Enter in at the Strait gate: and enforceth his exhortati­on with, and by a disparity of the different paths in which men passe unto different ends. For wide is the Gate, and broad is the way that leadeth to destruction, and many there be who go in thereat: because strait is the Gate, and narrow is the way which leadeth unto life, and few there be who find it; the one is easie and undoing, the other is hard and happy.

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

The Doc­trine ex­plained. I will not spend time in noting to you the many Readings and v [...]sions of this proposition, only observe the ancient Copies to read the same as a proposition of admiration. How strait is the Gate! How narrow is the way which leadeth unto life! but this be­ing an Emphasis in no hindrance of its agrumentation it giveth no cause of controverssie.

This proposition falleth into two parts to be particularly ex­plained.

1. The Subject or thing spoken of The gate and way to life.

The Sub­ject.2. The predicate, or thing spoken of it; It is strait and nar­row.

Of these in order, and first of the Subject, or thing spoken of, [Page 3] and therein we have two things also observable.

1. The End, Life; The end of a Chri­stian, strife

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

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

Its nature.First, this Metaphor doth note unto us the nature of the means of Grace, which tends unto Glory: It is a Gate; and a way: a Gate a way, are places of personal motions under special prescription, and limitation unto some peculiar place or end: and these places are denominated Gates and Ways in relation to their terminati­on, and the necessity of mens motion in them: a Gate: as that close passage, by which if men do not enter, they can no way move in the Way, or Street which leadeth further. The way is that narrow bounded passage, by, or in which men can onely move in safety, unto the place at which they would arive, if they step out of these bounds they are trespassers and in dan­ger, and therefore by their personal motion, under these pre­scriptions, Prov. 3.19.4.11. Psal. 118. [...]9. they can only arrive at their desired places: this then doth teach us. The means which must effect eternal life, is mans personal motion, and activity under Gods prescriptions, directions, and limitations; these are the paths of peace, the way of wisdom, and the Gates of righteousness, the termination must be from God, but the motion must be from man, the Lord doth set, but man must keep within these bounds, direction is divine observation [Page 5] must be humane; euery man who will get Heaven, Gen. 17. C [...]l. 1.10. must go to Heaven in Gods way: he who will win God, must walke with God, according to the will of God. He that will wear the Crown of righteousness must ran the race of righte­ousness, Heb. 12 1. eternal life cannot be obtained by humane inven­tion, nor without humane motion, or industry, they will equally miscarry, who stand still in, or strike out of the way, which God directeth, and hath determined: Israel could never have possessed Laish though the Gates stood open, if they had stood still, Judg. 18. and not advanc­ed towards it. Heaven is not the event of idleness, but of activity: when the Lord hath once bounded, determined, directed the Gate: the way of life must move in it with all care and constancy, 1 Tim. 9.12. Luke 13.24. 1 Cor. 9.24. Phil. 3.14.2.12. diligence, endeavour, industry is required from men for the ef­fecting of their Salvation; They are called upon to fight, strive, and wrestle, run, press, proceed, in Gods Commandements: to work out their own Salvation: I could never yet understand or ap­prove the mute, non moving Religion of such Quakers who pre­tend most to Gods Guidance. Miserable are the desires and hopes of life, which strive not unto the attainment and security there­of; vain are the professions of God, which provoke not motion towards God, such who call Christ, Lord, Lord, hear him, and as­sent to the truth of what he speaketh, but will not do what he saith, will find the Gate of life shut against them when they would but cannot have admittance; not every one who saith Lord, Lord, but he who doth the will of my Father, are in the Gate, the way, ver. 21. and shall enter into the Kingdom of Heaven, saith our Saviour in this very Sermon, and shortly after this very Text: God hath deter­mined his worship, declared his will, appointed his Ordinances, Men therefore must with all care, caution, constancy and dili­gence, attend, observe, and do the same, the Gate, the way to life is mans activity in faith and obedience: mans labour in word and Sacraments, Mans industry to do the several duties of his ge­neral and particular Calling; having known the will of God, we must up and be doing, having seen the way of righteousness, we must stretch our Limbs, and actively strive and press forward in it: though man is Passive in receiving the first Principles of Grace, and all subsequent strength to duty, he must be an A­gent in the pursuit of Glory. I never could believe man had of himselfe free will to good; nor that man could ever enjoy God, without doing good, with the force of a free will: God may turn our faces towards Zion, but we must go thither on our own legs, [Page 6] they go from strength to strength every one in Z [...]on until they appear b [...] ­fore God, Psal. 8 [...].7. Christ Iesus may first apprehend us but we must follow af­ter reach, forth unto those things which are before us, press forward that we may ap [...]rehend that for which we are apprehended of him; Phil. 3 12. the s [...]rings may enforce, but the wheels themselves move in the clock, the Spirit helpeth our infirmitie [...]; But we must pray, be­lieve, &c. It is Christ who strengthneth us; but content in all con­ditions, [...].12. knowled [...]e how to want, and abound, patience under provoking afflictions, must be our own act: Salvation is God gift, but we must seek it, and receive it like our selves, by se­rious, studious, zealous, constant motion in the way of God commandements: he tha [...] sits still when he sees his way, shall ne­ver come to his journeys end; the natural language of saving conviction, is, what shall we, do. Be assured (Christians) the who enter not the [...]ate, Acts. 2 37. move not in the way, get not unto life Be ye therefore not slothful but followers of them, who through fai [...] unto duty, Heb. 9.11.12. Its order. and patience) in difficulty inherit the promise.

Secondly, in this Metaphor we may observe as the nature, s [...] the order of the means which leadeth unto life: it is a Gate, a way, fir [...] a Gate, then a Way, mens motion unto entrance, and after pro­gress in the way of Gods prescription, and limitation: God is [...] God of order; nor must we think him more regula [...] in humane society, the things of the world, then in the Affairs which con­cern his own Glory, and his peoples Salvation; they who act pre­postrously in the things which conce [...]n men, do reproach the maker, and they who act [...] offerously in the [...] thin [...] which concern God, reproach th [...]i [...] Redeemer, nature a [...] necessity doth make a Gate of entrance, proceed the w [...] of progress. to any propounded [...]end: Inch [...]tion must [...] before process: thoug [...] there is in some sense and ca [...]e an [...] trance without p [...]gress in the wayk of God, there cannot po [...]ss [...] be a pro [...]ess without entrance many may indeed begin in point, but end in the flesh: run well in the first acts, but be hi [...] dred in the cou [...]se of Christianity: after they have known th [...] way of righteousness, and escaped the pollutions which are [...] the world through lust, they [...]ay be again entangled therein, a [...] overcome and turn fr [...]m the holy Commandement: some who are [...] far from the Kingdom of Heaven, may fall short of it: and so [...] who are alm [...]st, may never be altogether Christians, but none [...] walk in him, who have not first rec [...]ied Christ the Lord: no [...] can be edified, who are not entred into the most holy Faith [Page 7] the Scriptures, and Ord [...]nances of God, Psal. 119.130. Heb. 6.1 do represent unto us the Gate before the W [...]y of Glory: the entrance of the word of God which doth make wise the sim [...]le, the first principles of the Oracles of God, the f [...]undations of saith, the first Conception and s [...]ming Christ in the soul; the Sacraments of God are suited to this order. Baptism is a seal of an Imitation to the Church, engraf [...] ­ing into Christ, Incorporation to the Saints: The Lords supper is a Sacrament of growth and continuance in Christ of progress in the way of saith, and true Religion and such a [...] move not in this order, cannot possibly pass unto eternal life: It is in Grace and Religion, as in nature, and secular affairs, and in both: It is all one, not to undertake an enterprize, or [...]o invert the order of motion, necessary to any end: They t [...]at enter not the Gate, may mo [...] and go for [...]ard, but not into t [...]e City: they who lay not the foundation, may form a frame, but cannot build any standing structure: such who secure not their Birth, and are not rooted in Christ, cannot grow up in him: It is with many preposterous Christians, as with rash g [...]ddy Concellors, who dis­pose the Conquest, and divide the Bears skin, before they con­sult the war-fare, or go out to kill the Bear, or like wandring beg­gars, who being in constant motion, neither know nor care whither they go, so they have but an house in their eye: so many having heard of Heaven, and Holiness wander with a blind affection any ways, in which they may keep that within sight: but never consider whether they have entred the Gate of this Enclosure: Let me tell you, many will prove this destructive to them, that they take a view of the dignitys, without any care of the dutys of a Christian, and grow great and strong in the joye, confidence, and expectations of Saints who are strangers, yea ene­mies to the principles and practises of piety, to the fund [...]men­tal doctrines of faith, and ordinances of worship; I have with amazement observed deluded souls, to have passed from some gross prophaneness, Idolatrys, and Superstitions, and to wan­der in by paths, with the greatest security, alacrity, confidence, joy, professing (to the Blasphemy of the Gospel, Shame of Mar­tyrs, and Scandal of Religion) the fullest assurance of their in­terest in, and approach unto eternal life, that is imaginable: and this not onely under the greatest sufferings, but also the most grosse errors, and grievous sins, prid persidie, perjury, schismes, seditions, treasons, and rebellions, which were even perpetra­ted [Page 8] under the Sun; Heb. 6.4 5 and what is more with an heaven daring boldnesse, affirming their abominations to be the cause of God; I could never conceive other cause thereof then this, they having gotten a sight of heaven, tasted the good word of God, and pow­ers of the world to come: giddily to run out without any consi­deration of the Gate care of entrance, regard unto the Foundation knowledge of, First principals of Religion; but with a blind affecti­on, move forward in any estate? and it is possible to move toward it, and not come into it, to keep it in sight, in a way which lead­eth not into it, they deceive themselves, defend all their errors and Impieties, and will not hear of a deviation, because Heaven is in their Eye, Life is within their view, glory is in their intenti­on; as if Balaam were sure to dye, the death of the Righteous, when and because he and all his conspirations, and endeavours to curse Israel saw their glory and the good will of God unto them: Beloved friends consider mens Estate is Conver­ted, or unconverted, as to God, Christ, and true Religion, the unconverted must make sure they enter the Gate, the strait Gate learn Principles of faith, lay in their Souls the Foundations of, Religion: the Converted must with care and caution move in the Narrow way without deviation, or divertion without going a­side or going back: If you have not rightly entered talk what you will, I cannot but suspect your attainments in grace; many of you talk of Religion, and seem to be zealous for it, forward in it whose confused notions, deluded apprehensions, and deviating Conversations, do witnesse you have not entered the Gate, or at least, and best are gone aside from the way that leadeth to life: Look to Gods order, Iob. 18.4. if ever you will live with God in honour, whatever Religions humour may act you to invite Gods order, you must know the Earth must not be removed for you; if you will not ex­actly minde Gods method, you must and will miscarry in your designes, 2 Pet. 1.2.20 21, 22, 23. and intentions for his life and glory, for sad is their estate who professe to persue, and yet never enter the pathes of peace, and more sad is theirs who entered into the way of Righteousnesse, turne aside from the holy Comandements.

The num­ber of the means.The third thing which lieth in this Metaphor is the number of the means of Grace. It is a Gate a way, singular, not plurall, one, not more not many much of the difficulty in the souls passage to life, would be discharged by the multiplicity of pathes: the dan­ger incident to the one, would be avoided by entrance into ano­ther: [Page 9] whatsoever be the many special acts of holiness, the Gate of righteousness is, and can be but one. The means whereby to get eternal life is one and but one: in its general nature, it is special, it is singular: you may observe they are predicated by unites, one God, one Lord, one Faith, one Baptisme, one Body, and one Spirit, Eph. 4.4, 5. and indeed the speciality of it is fixed in one Per­son, the Lord Jesus Christ who sayeth of himself I am the Way: and well sayeth the Apostle Paul, Christ is not divided; Iohn 14.10: Christ may be differently dispensed by doctrines of Faith, different­ent ordinances for worship and directions unto duty, different­ly exhibited in his different natures, God, Man, Offices, Prophet, 1 Cor. 1.13. Priest and King, or different Acts of Med [...]atorship, as his Incarnation, Converse among men, observation of the Law, death, resurrection, Ascention, and intercession, or differently ad­ministred, that is, made known, and exhibited by different Mini­sters in respect of their Kinde, Apostles, Prophets, Evangelists, Pastors and Teachers, or in respect of the different individual Persons under any kind, as Paul Apollo, Cephas, and the like; but in these; all these, or any of these, Christ is not divided; he is and must remain whole and entire, the one, onely way to life; These things of Christ may be dissantin [...]ae, they are not, they cannot be opposita, for they then would be inconsistent, de­structive each to other: A Kingdom divided against it self cannot stand, Christ divided doth ce [...]se to be: they that embrace not Christ under all his exhibited acts and Offices, under all his dispenced O [...]dinances, Doctrines and directions, in all and every of his Ministers, enter not the Gate, walk not in the way to eternall life: nor are these in any contrary wayes, but the same one individual way existing in so many distinct: and different steps such who dream of many, not onely different, but directly con­trary wayes to Heaven, do and will deceive themselves and o­thers: For that Gate and Way which admitteth no Tergiversacion: nor regresse, no diversion, deviation or stepping aside, on either the right or left hand, and is the same to all a [...]d every Tra­veller, can be but one: to divide in the way is ordinarily incident to Saints: but to divide the way is inconsistent with salvation: I have often admited, and must confesse I cannot understand that monstrous charity of our Age, that men should turn backs in doc­trines of faith and Acts of Worship, and yet shake hands with a friendly confidence of meeting one another in Heaven: to [Page 10] constitute contrary Churches, consecrate a contrary Ministry, and so create a contrary worship in the forme (and Forma dat es­sentiam,) though the matter be Gods, and yet expect that men should know them as Saints, and call them Heirs of Salvation, and conclude them in the Way to heaven, is as much as if men should conclude the ten Tribes, with their new p [...]iests worshiping God according to the Law of Moses, in their new planted Chur­ches at Dan, and Bethell, were equally related to, interested in, and accepted by God as was Judah, and those that feared the Lord, and fled from this new contrary course of Religion, though for matter Gods own institution: I am sure the Apostle was a stranger to this Charity, when he concluded of the Separating Sects in his time, dividing in doctrine, and from the Communi­on of the Church; Coll. 2.19. that they held not the head, by which the body by joints and bands having nourishment ministred, and knit together, in­creaseth with the increase of God. I do not deny but Joseph's brethren may too unnaturally strive in the way to their Father: but if any of them start from or turne out of the way, they are not like to see him. Schismes I grant may be in the Church, and they are sin­full and sad, but Schismes from the Church are immediately subvert­ing to Salvation: unfitting contentions may arise between Paul and Barnabas, Acts. 15.39. unto an undue heat, concerning Society with a defective brother, insomuch that they may part asunder the one passing to Cyprus the other to Gilicia, an [...] yet both may meet in Heaven: But Barnabas and Peters Contrariety to the course of Christianity in a slavish compliance with the Circumcision, is to be contradicted by a zealous Paul as destructive to salvation: Gal. 2.11 12, 13, 14. I withstood him to the face, for he was to be blamed because he walked not uprightly, according to the truth of the Gospel. Hooper & Ridley may with two much heat expostulate the retaining Popish rites & Ceremo­nies appendant to Religion in the reformed Church & yet agree in the straite and fiery pssage to heaven But Saunders cannot in charity hope in heaven to meet Pendleton turning back upon the Truth, or Grinwald who would not pledge him in the Cup of his Martyrdome fo [...] the truth of the Gospell: I desire to have Charity towards all men, but Charity must operate in due & proper Acts, according to the quality of the Object, the charity which commendeth countenanceth & concludeth certainty of life unto the many wanderers out of heavens way, in the by-pathes of their own fancy and humour, unto the contradiction of the Truth, and [Page 11] casting off Gods Ordinances, and Gospell ministry, and cutting themselves off from the communion of the Church, is a foolish pitty, inconsistent with the knowledg of Gods order for mans salvation: such as make many and contrary wayes to Heaven, may make a noise and professions of holiness in the world, but will in the end find themselves mistaken and others by them misguided unto the losse of eternall life, unto which there is but a Gate, a Way, one single Gate, and Strait way, not to be declined: It is indeed true, the heavenly City is said to have twelve Gates, but we must observe this City is the end, not Gate of the Christians journey. The City of life, to which the narrow way doth lead, and the multiplicity of these Gates, are Meta [...]horically mentioned to am­plify the G [...]ory thereof: Mans dignity is ample, and abundant, free and full; but mans duty is auxious and afflicted, strait and narrow; all that enter into the City with 12. open gates, must en­ter at the one Strait gate; and travell in the one Narrow way, which leadeth thereunto: such as walk at large in sight of Hea­ven will find themselves locked out of this glorious palace, when their past professions of Christ will make them think it hard.

I have done with the Subject or thing spoken of (viz.) the means of mans Salvation, the Gate, the way to life: I must now passe unto the Predicate or thing spoken of this Gate and Way, The predi­cate. and that is, it is Strait and narrow.

This predicate doth declare the property of the passage unto Glory: it is strait & narrow or as some, strait & low: close & little, as others or serious, & sorrowful: say others It is a Metaphor made use of, to make knwon the Difficulty, & Danger which doth attend Travellors in the Way to life & happiness, as a strait Gate cannot be entered with ease nor without stooping, and many times Stripping a mans self of all things superfluous, and many times many things necessary; nor can men walk in a narrow way with any great pleasure or free­dome, no not without striving and pressing many times, to the pinching of their bodyes and perplexing their mind how to pass forward, and make their way through unto the attainment of the desired end, and an arrivall at their intended places of life, and rest: such is mans estate in the use of the means of Grace for the obtainment of Glory, in his entrance into and walking in Christ Jesus our Lord: Heaven is not had with so much ease as most men imagine, and the light negligent carriage of too many [Page 12] Christians gives men cause to think. Religion is not a business of such facility to follow and maintain, as many dream and sup­pose; a Christians Conversation is not so smooth and current as many do conceive: Oh no: the Gate of righteousness is more strait, the way of holiness is mo [...]e narrow: such who will enter it must strip themselves of all superfluities of sin, and worldly sub­stance; they must east off the works of darkness, and a l that sin which c [...]mpasseth then about, Heb. 12.1. and cast abroad their worldly com­forts being read to distribute, 1 Tim. 6.17, 18, 19. willing to communicate, selling that which they have to give unto the poor: sometimes the pas­sage may be so strait, that they must strip themselves of their very necessaries, Lands, Livings, Friends, Houses, Brethren, Sisters, Wife, Children, and Life it self (without which they cannot praise God, nor p [...]ess in the way to life.) Lying dead in the way by pressing for motion, and progress in the course of Christianity, is many times the event of the Saints labour, and their actual for­mal entrance into the City of life: nor doth the straitness of this gate, or narrowness of this way; call for, and more necessitate the soul to be thus stripped, then that when thus it do also st [...]op, bow down, bend unto the very dust, and creep on its very belly: the will must be subdued unto, resigned up to Gods will, in doing, in suffering: Thy will be done is the Childes only cry; and in hea­vens way we must become Children, Isai. 55.7. little Children: Mans reason must be resigned up to divine Revelation: The wicked man must forsake his own thoughts, as well as the unrighteous man his wayes: Naamans proud heart must stoop to the Prophets counsel, and wash in Jordan, or he must not lose his Leprosie: Gods Word must cast down every imagination, and every high thing which exalt­eth it self against the knowledge of God, 2 Cor. 10.5. and bring into captivity every thought unto the obedience of Christ. Whosoever will walk with God, must walk humbly with God; Christians in heavens way must like Christ, stoop at Gods will under the rage of men, bow down under the fury of the Oppressor, and let the wicked passe over them: they must sometimes give their back to the smiters, and their cheeks to them who pluck off the hair: Isai. 50.6. they must not hide their face from shame and spitting; they must in many perplexities passe into the possession of Life and Glory: Heavens way is not high enough for sinfull man to stand upright in: they must proceed with pain and grief, affliction, and anxiety: for strait [Page 13] is the gate, and narrow is the way which leadeth unto life.

This Gate is said to be strait, and this way narrow, in many re­spects, or for many reasons, which the learned do observe upon this Text: as because it is repugnant to mans reason, distastful to mans lust, and affections, attended with distress, great and many a [...]flicti­ons: every of these reasons are true, and good demonstrations of the difficulty of mans salvation: but I shall not insist upon them, but propose to your consideration one which is more proper, and is most specially intended in the Text.

Strait is the gate, and narrow is the way to life, for it is ter­minated, limited, b [...]unded; and restrained; this gate and way is an Enclosure, on each side of which are Bounds which cannot be broken. without danger; there are Limitations which cannot be left in safety: and this is the reason of all that difficulty and danger, anguish, affliction, to which men are exposed, because they must walk, move forward within such strait bounds, and narrow Limits, and may not, cannot with any safety turn back, or turn aside, when once entred into this strait gate and narrow way.

Mans invention is indeed a large Field, and common Road; but Gods will is a strait gate and narrow way: that once revealed, man is by and to it restrained, and may not turn aside from it un­to the right hand, or to the left: mans passage towards heaven is like unto the passage into a prison, or rather a Palace, where the entertainment is by a low, little Wicket, to which men must stoop, and in which they cannot enter with any thing superflu­ous: and the progress is over a narrow Bridge open on both sides, on which if a man do not move with caution and circum­spection, and tread with even steps, he will tumble into the ditch; one wry step may prove his ruine. Holiness is like Jonathan's motion to kill the Philistines upon an high rock, by a narrow path, on each side of which is a precipice, and in which they can­not go but must creep on their hands and knees: Godliness is a most regular militation, in which the Soldiers are kept close to order, commission and instructions not to move one foot without or beyond the same. Marescallo the French General [Page 14] first Knighted a Scotch Soldier for an eminent service he had done, and then beheaded him, for doing it without C [...]mmission; and the same God who blessed the house of Obed-Edom for entertain­ing the Arke, made a Perez Ʋzza for Vzza's presuming irregula­rity to uphold it when shaken in the Cart, and in danger to fall; sin­cerity in Sanctity is a most strait line in which no part is crooked; an upright man goeth right forward in Gods way, without bend­ing on either hand; Christianity is a clear Criticisme; true Re­ligion is reduced to a narrow point; these are on both hands be­set with sin; good is the Councell of Wisdome, turne not to the right or left hand, remove thy foot from evil, Pro. 4.2. What the hea­then conclude of morall virtue, is most true of Christian Graces (in medio consistit virtus) true virtue is the narrow midle way, the extreams of which in defect or excesse are manifest and notorious vice: It is all one in nature to shoot short, or wide of the marke; to be dashed on S [...]lla or Charybdis, to loose Salvation by propha­nesse, or superstition; to subvert the faith, by ignorance or error; to root up the Church by persecution or seperation; to destroy Gods worship by Irreligion or innovation to walk evenly, to sail stea­dily between those extreams, and works which are on each hand, hic labor, hoc opus, is an hard piece of work, which will cause much care, charge and pains.

I cannot but observe the Scripture Record doth represent the Saints integrity to have been prooved, and approved by an exact obedience in some narrow Crisis, special Act, and particuler point, in which they were most closely Pinched: The whole Law was too large a field for mans obedience in innocency his willing subjection to the soveraign power of his Creator, must be proved by the pinch of one forbidden tree, whilst all in their first creation were appointed, and all others were left common, and free unto his use. Noah must be the Preacher of righteousness by pre­paring the Arke (an improbable instrument to save him, when the floods should over-whelm Houses, and mountains) Abraham may follow God he knows not whether, but must be approved the Father of the faithful, by hoping above hope, unto the sacrificing of his son Isaac: we have heard of the patience of Job, which is onely remarkable in one point, he charged not God foolishly; we have also heard of the passions of Job, he cursed the day of his birth, but he cursed not his God; he challenged, but he charged not the Lord! Davids faith was approved by his loyalty, his ene­mies [Page 15] head was in his hand, when his heart smote him for cutting off the Lap of his garment; what shall I tell you of Moses, of Jere­miah, of Daniel, of the three Children, of the whole cloud of witnesses, whose faith is found sincere by a single point of obedi­ence, Heb. 11. Christianity is a most narrow Crisis, and must be well and warily di cerned; I cannot but wonder to hear some men when convincingly pinched by a distinct discovery of their devi­ation from truth, and piety, cry out against distinctions as Anti­christian and impious: tell them they must discern between Churches, Ministers, Ba [...]tismes; for these contradictions, or con­trary Constitutions cannot be Christian, and carry to heaven; they will call off all possibility of conviction by crying out against l [...]gicall distinctions in matters of Religion; I must tell such in, no case doth that Rule (Qui bene distinguit, bene docet) distinction is mans direction, hold good so much as in the case of Religion and Salvation, which is many times won or lost, upon a nice and narrow point, eating or not eating an Apple, butchering or not butchering an only Son such who pretend to move in heavens way without distinction, march with confidence, and security to destruction; distinction is the ratio formalis of the strait gate, and narrow way; no difficulty, no danger in a way, which needeth no distinction; saving Grace is a discerning Spirit; the spiritual man is a discerner of the things of God; distinction is the onely de­monstration of sincerity, and soundness in the faith; Heresies must come, that they who are sound may be made manifest; 1 Cor. 11.19. Iohn. 10. my sheep know my voice, saith Christ; The devil is often turned into an Angel of light to engage the Elect of God to careful considerate distincti­on; the Spirit of God shall sometimes tempt the distinguishing power of [...]ods people; true piety must be approved, by a nick, or nar­row point of obedience in every condition, and relation, avoy­ding all deviations, as well as defects, and this cannot be observed if not discerned; there is a simplicity of the Gospel, from to which we must not be beguiled, a truth of the Gospel according to which we must walk with right steps, the outlet of distinction, is the inlet of delusion; neglect to discern the truth that you may embrace it in the love of it; and you shall easily believe lyes: the Cautions in Scripture are to no purpose to men who cast off distinction; take heed what you hear, beware of the leaven of the Pharisees, and the like, are insignificant directions to men of no distinction: the neglect [Page 16] of distinction, will make Peter a sinfull Conformist, as well as those pointed at in Heb. 10 25. were sinfull non-communicants: there is no estate in which we are in the world, which is not on both hands bounded with sin: are we Prosperous? it is a narrow point to re­ceive the Creatures of God with thanksgiving, to use them humbly and with sobriety, not unto pride and tyranny, security and carnall confidence, in the casting off God, or contempt of our brethren: with discretion to esteem, enjoy, and use them as Gods good blessings, and yet not to abuse them to the satisfaction of our sensual lust, and the entangling of our souls in sin: How Hard do we find it, in the day of affliction, and distresse, to shun sin­full, senselesse Apathie, Stoicall stupidity, and impatient anxiety, peircing grief or fear, heart-perplexing, God-provoking Cares and Complaints, not to lay aside, nor let our naturall passions break out, beyond the bounds of sobriety, reason or Religion: to fear without fretting discerne danger without diffidence, to be angry without envy, to grieve without grudging: to mourn with­out murmuring, to be stricken and smitten of God, afflicted all the day long, and lye in si [...]ence, without repining or charging God foolishly: or charging piety to be perplexing folly: but to lay our Mouthes in the dust under our opressed innocency, be­cause the Lord hath done it: to be reviled of men, and not to revile again: to be oppressed and persecuted, yet free from re­venge: to blesse them that curse us, and pray for them who de­spitefully use us, is a lesson not easily learned: truly friends, my experience hath found it a strait Gate, a narrow way, to retain quick and lively sences, under the restraint of a lively faith: to fear and grieve, and yet not fly in the face of men, or forget God: I cannot but observe Apathy in afflictions is manifest prophanesse: Isa. 42.25 and impatiency is no lesse then impiou [...]: God aggravateth Israel prophanesse by their Stupidity and shamefull Apathy: Ier. 5.3. when he set them on fire round about, they knew it n [...]t: It burned them and they layed it not to heart, Isa 22.12 13, 14. he observeth as an argument of insen­sibility under his hand: He complaineth of them, as impudently impious, because when they were striken they did not grieve: He chargeth it as an inniquity indelible to be merry and jovi­all in Feasts, and full expressions of joy, when his providence and their perplexing state doth call for weeping and mourning: and on the other hand he rebuketh excesse of passion as no lesse prophane: Isa. 15.12 13. Who Art thou that art affraid of the fury of the op­pressor, [Page 17] and forgetest the Lord thy maker: not to fear is inhumane; to fear without faith, is Ʋnchristian; not to care is contrary to reason, to care unto vexations diffidence, concerning future events, is con­trary to true Religion; not to mourn in, misery is incongruous to men, (Subjects of sence and reason) to mourn as without hope is incongruous to Christans, in whom reason is rectifyed, and di­rected to expectation of a better change. The nature of patience doth charge sin on both extreams, it presupposeth, it preserveth passions existent; whilst it aboundeth, restraineth, regulateth the same; we have heard of the passions of Job; I could never under­stand the patience, and meekness of Malefactors, who suffered the utmost sorrows, under the greatest, most manifest Guilt, without the least of grief, or fear, commotion of mind or per­plexing apprehension; Yea under the greatest ostentation of joy & peace, being cannonized by their friends for Martyrs, on the on­ly ground of their confidence: which (to the Blasphemy of Christianity and its Martyrs) they call Christian courage, sure I am that they who rejoyced with joy unspeakable and full of Glory, beleiving in whom they had not seen, were in heavinese under all kind of grief, through manifold temptations; and they who trust­ed in the living God, who had delivered, and would deliver were by the power of their passions pressed out of measure, and above their Strength; a due deportment in every condition as men, and Christians, is a narrow strait, an estate of great difficulty and danger; the same bounds and strait Limitts attend our relation and the dutyes thereof; How hard for Subjects (as sincere David) to retain Loyalty and affection towards oppressing persecuteing Princes? How hard for Servants to be subject to their Masters, not onely the meek and gentle, but also to the froward? to do well and suffer for it patiently, is an hard saying, who can bear it: This Straitness attends our whole Conversation, and the course of our lives in common as Christians; to continue Com­munion with Christs Church, under many and great Corrupcions, and not to comply with and conforme, unto sinfull impositions; not to leave Gods Ordinances when made grievious to the Soul by hu­mane Appendants, and disorder, not to cease the offerings of the Lord, when the prophaness and violent disorder of the Sons of Elie make them loath the same; to hear them who say, but do not; onely because they are in Moses chair. to beware of the leaven of the Pharises, being bound to hear them, who ordinarily teach for doctrines the traditions of [Page 18] men, and make the word of God of none effect: to retain Church uni­ty under its impurity, and attend Gospel-ministry in prophane sub­jects; to be zealous for reformation, without running into, or stri­king hands with separation, is, hic labor hoc opus to religious hearts who walk uprightly according to the truth of the Gospel, a strait gate, a narrow way, a narrow Crisis and point of duty, which can­not be declined without danger, sin lying on both hands, by de­fect, or excess to destroy us: the way to heaven is apparently strait and narrow, because thus bounded and terminated; and for this reason our Saviour doth declare it so to be.

In this Sermon, our Saviour doth direct exact obedience into a narrow Crisis, and place perfection in a strait punctilio: The scope and drift of the Sermon is to shew the bounds and limits of the way of life, the restraints of Religion, which the error and super­stition of the Jews had broken down, to the facilitating of their passage to Heaven.

His most pleasing Preface propoundeth poverty of Spirit, mourn­ing, meekness, purity and pe [...]se [...]ution, and the like perplexing proper­ties, as Conditions of the Beatitudes he doth declare: His directi­ons unto duty begin with a determination of dread, He that break­eth the least of these Commandements shall be least in the kingdome of Heaven: and so proceeding to terminate duty by a clear exposi­tion of the Law, he placeth the breach of the Law in a little, narrow point. Murther he determineth in a sc [...]rnful word in ge­sture: Adultery in the cast of the eye: Disobedience in the neglect of a parent prophaning Gods Na [...]e in a groundless and trivial Oath: the whole matters of his Sermon are most strict Rules, in the observation whereof he placeth perfection, in similitude to God: and in this very Text the strait is opposed to the wide Gate, the narrow to the broad way, the way of sin is an open Common, the champian ground, in which the mighty Hunters against the Lord doe sport themselves without any limits: but the way of Sanctity is an Enclosure, a passage perillous, fickle, difficult, dan­gerous, in which men cannot move without fear and care, with­out pain and grief, without crosses and losses, without smart and suffering, without pressing and striving, and yet out of it they may not turn to right or left hand without certain ruine.

The way to Heaven is a red Sea passage, in which there is no possibility of motion unto safety and life, but by going forward; for enemies are behind, and walls of water doe on each fide en­close us, if we give back the enemies will destroy us, we cannot [Page 19] step aside but the Sea will drown us; by going forward we may meet with a wilderness march, and many encounters with the sons of Anack, and the Kings of the Countries through which we travel: but we are sure at last to arrive at the Land of life and promise, for strait is the gate and narrow is the way, which leadeth unto life.

I have done with the explication of this Proposition: before I pass to application, I shall note and but note unto you the Argu­ments which doe convincingly demonstrate that strait is the gate, and narrow is the way which leadeth unto life, and I shall not wander to seek them, they are suggested in the Text, and are these.

Life is the end unto which this way doth lead, and that you Arg. 1 heard before is an estate of excellency, its obtainment and effecting must needs be by means of intricacy; difficulty is inseparably atten­dant on dignity: the passage into a Princes Pallace is not common or easie, but by many strait gates and dark entries: Pebbles lye common on the surface of the earth, but Pearles are hidden in the bowels thereof, and must be digged out with difficulty and danger: Needs there be any more said to convince you, that Grace and Holiness is a strait gate and narrow way, then to tell you it leadeth unto glory: this estate was not purchased without the Lord Jesus coming from Heaven, being tempted by the Devil, tormented by men, forsaken by God, and his passing through the straits of a shameful cursed death: and can we think it should lie common and open without guard or enclosure, for any that will, when they will, which way they will to enter into? It is below its worth, and should expose it unto contem [...]t.

This Gate and way is strait and narrow, because singular 'tis Arg. 2 one, and 'tis but one. In this way we must go to Heaven, and out of this way we cannot get to Heaven; singularity is alway attended with difficulty; be this way never so foul & tiresom, never so tedi­ous and troublesom, we have no other way in which we can walk to this end: all confinement is cross to mans spirit: How are [...]en affrighted from, and afflicted in the wayes of godliness, because of reproach of singularity? which should be rather their induce­ment and encouragement to perseverance with all diligence; for the Heirs of Heaven are singulars, not every one that cryeth Lord, Lord: the way to Heaven is singular, but one enclosed, [...]rescribed way, though our corrupt nature be disposed to run at liberty, and prophaness will bear no restraint, yet we must know we must keep close to Gods Commandements, and walk in the one way, the one [Page 12] Gate of his appointment unto life. Nature hath made many wayes to death, and but one way of difficulty and danger to passe into life, and corrupt nature can and doth create many wayes to Hel: but the guift of God is eternall life, to be obtained in, and by that one, and only way, which he hath determinated bounded and revealed.

This Gate and way to life is strait, and narrow, because few Arg. 3 there be that find it paucity of Travellors does make, as well as pro­claim difficulty in the way of motion: for because few passe through it, it is untract, untrodden, not easily to be discerned: Christs flock is a litle flock, the Elect are but a remnant: there are but a few names who are found faithfull: many may follow Christ but there are few will sell that they have, and give to the poor some will deny themselves, take up their crosse and follow him many will call him Lord, Lord, but few will do what he saith: many may strive to enter in at the Strait Gate, but few are able to effect it: nor is there any more plain and clear demonstration of difficulty and danger then the paucity of those who passe through it: a common Road, is a beaten Road, every man will travel the open way, few will take pains to passe through straits to the poscessions of life and glory.

This gate ie a strait, this way is narrow, for there is in it no entrance, no processe without diligence. our Saviour did direct his curionists questions to strive to enter in at the strait gate, but Arg. 4 this puts me upon the application.

The Application of this Doctrine might be large, and vari­ous, Applicati­on. but time will not allow me to expatiate: but doth constrain me to contract I will therefore passe by those many Inferences which flow from hence, and confine my selfe to my Text, and our Saviours method (viz.) an exhortation, affectionately to em­brace and earnestly to presse forward in the strait gate and nar­row way.

My beloved, be intreated seriously to reflect upon your thought, s that strait is the Gate, and narrow is the way that leadeth unto life, and let difficulty, persuade, provoke your diligence consider the words and exhortation of our Saviour, enter in at the strait gate, and narrow way, so our Evangelists, doth report it: but Luke reporteth it, strive to enter in at the strait Gate: The duty is the same in both these Evangelists, though the different occa­sions [Page 13] on which it was perswaded, caused some difference in ex­pression; but both the sentences are considerable and have their Empha as St. Ma. presents it to us; it guideth our choice & affecti­ons to embrace: according to St. Luke, it provoketh our industry in pursuit of our chosen object, that we may not miss to attain the end: enter in at the strait gate, that is, chuse, and affectionately embrace the way of danger and difficulty, in which you cannot move without eare and cost, without courage and consideration, without pressing and perplexity; although your nature cannot but affect ease, desire to walk at large, reluct under the very thoughts of restraint, and regulation: be wise, be well advised by me (saith our Saviour) who have, and know the issues of life and death, to deny your selves, and direct your feet into the soul way, strait g [...]e and nar [...]w paths: cast your selves under divine directi­on; passe your lives in an exact observancy of divine prescripti­on; receive the yoak, abide the bonds of the Lord Jesus Christ; decline the way with, and in which flesh and blood is so much, so well pleased, and resign up your mind, will, affections, actions and passions, to the restraints of Reason, to the regulation of Religion: answerable to this Exhortation is our Saviours Argument, drawn from the end unto which this strait gate doth lead: It leadeth un­to life: as if he should have said, you see before you different paths, you are to make your choice, be by me advised to consider, that broad way, and wide gate, leadeth to destruction; but this start gate and narrow way leadeth unto life: guide therefore your affecti­ons by the end you aim at, and enter in at the strait Gate. I this day set before you life and death, chuse you which you will take: I cannot but tell you, if you embrace the broad way, fol­low the multitude to do evil, please your own lusts, and live as you list, without regard to, or restraint by Gods holy Word, you shall enjoy present case, and future endless misery: but if you de­cline this broad way, and enter the strait Gate, deny your selves, enter the way of Gods Commandements, and walk uprightly in them, not turning aside to the right or left hand, you must in­deed undergo present hardship, but shall hereby attain unto, arrive at eternal happiness.

Let the end, the last in your enjoyment be the first thing in your intention, and you cannot stick in your thoughts what to chuse: who will not labour for life, rather then lie still and die? Who will not pass some straits to possess such glory, rather then live in pleasure and lose salvation for ever? who at the day of judge­ment [Page 22] will not chuse the portion of Lazarus before that of Dives? How sad a check is it to Dives comforts to hear the Lord say, Thou hast now thy good things, but shalt he hereafter tormented? How reviving refreshing is it to poor Lazarus, to know the Lord looketh on his low estate, and resolveth, that he, in this life afflicted, shall be in A­brahams bosome abundantly comforted, cost what it can, be it never so strait and narrow, enter in at the strait gate, it leadeth unto life.

According to St. Luke, Strive to enter in at the strait gate; enter in­to it, for life is the end of it, strive unto this entrance for you la­bour for life, and that calleth for the utmost diligence and vio­lence of endeavours: strive not feebly and faintly, but with force and vigor; press forward in it with strength and vivacity, with power unto perplexity: strive unto, and again, until you sweat, until you bleed again, press into this narrow passage, until you be immured and perish, if need so require: stretch your limb [...] until you be not able to stand; walk with, wait on God, untill and after you are weary: you cannot live with God unless you love God, you cannot love God unless you embrace him: pursue him with all your heart, with all your might, with all your soul, with all your strength: you seek salvation, though it is not wages, you must work for it, work out your own salvation with fear and trembling, with a fear of diligence, not of diffidence and despondency: a sight of Israels glory will make a cursing Balaam cry out, Oh that I might die the death of the righteous, and that my latter end might be like his: but the laborious life of the righteous can only secure the happy death which passeth into eternal life. Heaven is not had with a wet finger: short winded wishes will never set any in the haven of everlasting hap­piness: the slothful in Christianity can never inherit the promise the kingdome of Heaven suffers violence, the violent take it by force fight so as to get victory, so run as to obtain, so wrestle as to prevail, so strive as to be able to enter the strait gate, for strait is the gate and narrow is the way that leadeth unto life.

Give me leave to inforce this general Exhortation, unto an in­dustrious pressing on in holiness, and heavens way, by some fe [...] motives, which may perswade with you, and make you see the necessity thereof.

Consider therefore:

Heavens way is an hard way, it is a way of difficulty, must be walk­ed in with diligence: it is a way of danger, must be traversed with care: 'tis a way of dolour and distress must be moved in with delibe­ration and discretion: Heavens way is an hard way, because as you [Page 23] have heard it is terminated and bound [...]d, out of which there is no starting on either side, with the least of safety: Besides that, 'tis thus hard in it self, it is made more hard by these things which attend it, or rather us in the entrance into this Strait Gate: and narrow way for it is to every the Sons of men.

A way of obscurity; hard to finde out, hard to be travelled in, Heavens way ob­scure. it is a Mistery: Great is the mistery of Godlinesse: Misteries are not easily un­derstood, it is a peculiar priviledge, a special favour [...] a guift from heaven, from God, 1 Tim. 3.16. to know the misteries of the Kingdome of Heaven: this is not obivious to every eye; the natural man receiveth not the things of God, for they are specially discerned: this way obscure in it self is untrodden, few there be who find it: Mat. 13.11. 1 Cor. 2.14. the tract is small and litle, not easily discerned the footsteps found, are to be followed, but their impression is so litle that they are soon worn out: Examples of exact obedience are very few: one Noah serving providence in the means of his own appointment, is the Preacher of Righteousness: to the old world, one Abraham is the patterne of perfect resignation to God a sufficient: one Moses for meeknesse; one Iob, for patience, one David, for Int [...]g ity, and so singular Saints have trodden, the tracts of speciall Graces, in the way to Hea­ven: and their footsteps are to be found with most diligent search and accurate observation: this obscure and trodden way to life: is perplexed with many intricacies, and doubts, which do arise from the variety of Gods providence, and variation of our con­dition how to carry in a single, how in a married? ho to carry in an adverse, how in a a prosperous state, how to carry in so­ciety, and variety of Society? how to carry in solitudes? how to live by faith in all conditions? how to live under Gods Ordi­nances, under all dispensations how to do the duty of a Minister and of a common member to the Church? How to pursue the purity, and how to preserve the entity of the Church? how to advance the power of godliness? and how to attend and edify our selves by Gods Ordinances, under confused corrupt disor­derly prophane administration? In a word h [...]w to perceive, and performe the Crisis and Punct [...]lio of Piety pointed out, and to be put into art by and under the present providence, so as not to fli [...] into [...] on either hand, are such cases of conscience, and doubts of minde which must, but cannot (with ease, nor without much diligence, and difficulty) be resolved, for our guidance in the strait narrow pathes, which lead to life and glory.

Yet again consider this obscure, untrodden and perplexed way [Page 24] to Heaven: is more hard to find, to enter, by the many by-pathes and delusive deviations which lye on earth-side therof: what ne­cessity to try the Spirits: many Spirits not being of God, so ma­errors in doctrine, darkning the faith, such subtill insinuations of seducers, drawing from the truth that the Ministers of God cannot b [...]t fear, the people should be beguiled from simplicity of the Gospell: And the people cannot but find by Peters fall, it is an hard matter to walk up rightly according to the truth of the Gospell, the Devil transforming himself into An Angell of light is not soon or easily discerned, or discovered, good men may be catched with error, yea Peter and Barnabas goodmen, and Ministers may be carried away; with the dissimulation of seducers; for the false Apostles appear even as the Apostles Iesus Christ; obscurity must provoke enquiry and serious study, for the narrow bounds of truth and Piety are not discerned, without much difficulty.

Heavens way oppo­sed. This is a way of no lesse ob [...]curity, then opposition: Christianity is a constant mili­tation; Whatsoever be the mutation of humane affairs in the world the Church of Jesus Christ i [...], and must be militant; till he come in Glory being entered we make no progress in piety without blowes; Godliness is the takeing of a Garrison, the Gate is hardly gained, Heb: 10.23 and that entered; every steep in the streets is to follow the stroak of a begun victory: after, yea immediately after, they were enlightned, they endured a great fight of afflictions: Israe [...] possesseth not the Land of Promise but by the persuit of Egypt, passage through the Sea, Conflicts with, and unto the Conquest of the Sons of Anak, and Kings of the Countries: and sincere Saints must cut their wayes to heaven: Ephe. 6.12. Wrestl [...]ng not with flesh and blood, but against Principalities and pow [...]rs against the Rulers of the darkness of this world and spirituall wickedness, in high Places, so subtle and many are the temptati [...]n [...] of the Devil, that it is hard for the most serious soldier under Christs Banner to be able to stand against the Wiles of th Devil. Oh strait Gate: Oh narrow way; where our hands must h w and cut open the way in which our feet must rread; if we will find eternall life: this way is yet the more difficult and strait, beccause our d [...]praved nature is averse unto this obscure, opposed way; The natural man is at emnity with G [...]d; mans soul cannot receive righteousness, with out reluctancy; Rom. 8.7. holiness is not only Supernatural, and above our reach, but contronatural and against our disposition, Constitution, and Inclination; Hea­vens way is uphill, and against heart; we are loath to enter the Gate, and more loath to proceed in the way to life; many strive but are not able to enter we are by nature of dull Capacity to discerne sloathfull to endeavour: and therefore move heavily in undertakeing the profession of piety: we are by nature feeble, ready to faint under difficulty; fearfull uf heart ready to fall back, on the first assaults of opposition; we are by nature of a wandring spirit ap [...] to go astray. Errors and Schism [...]s, are the fruits of our flesh; VVe can easily deviate into by-pathes, Gal. 5. turn aside from the way of truth; a direct Course is a matter of great difficulty and much diligence.

Christians, if in good earnest you seek life, you must strive, you cannot without great strugling unto and against, vanquish the difficulties of obscurity, opposition, and your own averse­ness to the way to Heaven.

Strive to enter in at the strait gate, for your entrance is in­dispensably Motive 2 necessary; the gate to life is but one, and no en­trance into this gate without striving: No possibility of salva­tion but in Gods way, be it never so contrary to our own will: And so narrow is the punctillio of piety, and passage to life that a passion, a point of good manners doth many times divert us, and endanger our salvation; Davids fretting did almost, and Peters fear did altogether trip up his heels in the way of truth; he walked not with a right foot: yea Pe­ters good manners must be sometimes rebuked by his Masters pity, If I wash thee not thou hast no part in me: Be Gods way never so repugnant to reason, a proud Naaman must stoop to it, or retain his Leprosie to his ruine; be the gate to heaven never so much against our Will, we must into it, for we have no other way: He that loveth any thing, though life it self, better then Christ is not worthy of him. The gate and way to life is most certainly, Causa sive qua non; if we will not strive we cannot enter; and if we do not strive, let us profess Christ at what rate we will, and possess the dispensations of Christs Gospel, priviledges of his Church, and presence, in what measure we can; when we would enter life we may knock in vain, for the Lord will protest he knoweth us not, we were not under his conduct in the way, and may not therefore come into his communion in the end of our Religion.

Strive to enter in at the stait gate, for the success is certain Motive 3 unto serious and constant diligence; your industry shall be inforced to its end; God is not bound, but he doth not deny his grace to such as strenuously, studiously press in the way of his commandments: This is the Argument by which the Apostle perswadeth diligence and activity for salvation, Work out (saith he) your own salvation, for it is God that work­eth in you to will and to do of his own pleasure. Such as pro­ceed in the conflict under Christs Banner, shall not fail of the conquest; such as persevere in pressing forward, shall find [Page 26] the grace of Christ sufficient for them, until they apprehend that for which they were apprehended of Christ Jesus. Our Sa­viour indeed telleth us, many did strive but were not able; but you must understand it aright, they strove unto, not in the act; they strove under the pangs of conviction, put forth many good purposes; but these proved abortive, and never passed into act; their hearts were never indeed set on God, on Christ, on Holiness; their judgements were herein informed, but their affections were not herein inflamed; for he that hath an heart shall never want strength to go to heaven; strive in the entring, proceeding act, and we shall prove he wh [...] hath begun his good work shall and will perfect it, unto the day of his Grace.

Motive 4 Strive we to enter the strait gate, for the end is more worth then the utmost of our endeavours; Heaven will make amends for all the hardship of the way thither. How did the Patriarchs press on the bare perceptions of faith, not having received the promise (which we have performed) but seeing them afar off, Heb. 11.13. saluting them at a distance; our Lord Jesus hath led us this way, for the joy which was set before him, he endured the cross, and despised the shame. The conscience of duty will make a sincere Saint confess, that in the most exact of his obedience, he is an unprofitable servant; but when we shall come to make a sensible comparison between the dignity we receive, and the di­ligence we used, the difficulties we felt, we shall find cause to cry out, by Grace we are saved: The light and momentany afflictions through which we pass here, are not to be compared to the exceeding, eternal weight of glory which we shall enjoy hereafter. Our present pressing, fighting, striving in hea­vens way may cost us many a weary step, and weeping eye, many sighs and groans, many prayers and tears, many care [...] and fears, many an aking head and heart: It may cost us our best worldly enjoyments, dearest Relations, and our very life, but cost what it will, it can never cost too dear: If once we arrive at this Haven we shall sit down without the least re­pining, repenting thought that ever it cost so dear; we would not for ten thousand times as much have lost eternal life.

Christian Friends, I hope the consideration of these [Page 27] things will excite your diligence, and provoke you to press through the many difficulties and dangers which are in the way to heaven, and stir up your selves to strive to enter in at the strait gate, and go forward in the [...]arrow way which lead­eth unto life. What now remaineth but that I present you with some few Directions, which being well observed may fa­cilitate your passage to glory, alleviate your burden, and make Christianity, the course of piety, a course of more delight and ease. Observe therefore these Rules for your help herein.

Go not without God; march after the Captain of your Sal­vation; Help 1 under the conduct of the Lord of Hosts; the pre­sence of God is the prop of the soul in all perplexity; the most certain protection of his people in all their distresses and dangers; the only assurance and encouragement that God ever gave, or his servants ever desired in all their underta­kings of difficulty and danger was, his presence; Jeremiah must stand as an iron wall, and pillar of brass against Kings, Princes, Priests, Prophets, people, under the alone protecti­on of, I will be with thee, saith the Lord; So also do the Mi­nisters of the Gospel. Gods presence is the best security in all our straits; his Spirit will guide us into all truth, resolve all our doubts, and be a voyce unto us saying, This is the way walk in it. When we are ready to wander on the right or on the left hand, his Providence will supply all our wants, his Grace w [...]ll support all our weakness; in a word, whatsoever be our temptation his wisdom will find for us a way of escape, that we may be able to bear it; for if God be with us, who can be against us? what can be too hard for us? I know how to want, and how to abound; I can do all things through Christ which strengtheneth me, was the Apostles, and is every Saints experience.

Christian Friends, your progress towards heaven is as a Wilderness-march to the Land of Promise; stir not without God. Take up Moses resol [...]tion, Verily if thou go not with us, we will not go up hence: Be not put off with an Angel, the Angels are undoubtedly ministring spirits to the heirs of salva­tion: We owe much to God for the Ministry of the Angels, [Page 28] they pitch their tents about them that fear him, and keep them in all their ways. But (my beloved) the difficulties which at­tend our salvation can only be vanquished by a Divine Arm, Isa. 49.25.51.14, 15. they are too strong for any created being; to divide the Sea when the waves roar upon the Captive exile, hastening to be delivered, it is the work of the Lord of Hosts; to take away the captive from the mighty, and to deliver the prey of the ter­rible, is the proper act of the mighty God of Jacob. Move not without God, as ever you mean to move with strength and success; for of our selves we can do nothing; the Lord is he who worketh our works in us and for us, both to will and to do.

Help 2 Get and study a right Map of Heaven; get the description of the City of life, for the nature and scituation thereof will not onely enflame your affections, and add wings to your en­deavours, but will help us to guess how to steer our course thitherward: To be well skilled in the Map, is the great be­nefit of travel: And to have good intelligence of the ene­mies Quarters, is the great advantage of Warfare: The paths of peace are only made known by Wisdom. The Prince of life can only reveal the state and passage unto life: The Lord Je­sus resolved his Disciples to be more then half in Heaven, when he could assure them they knew the place, and they knew the way. My beloved cleave closs to the Scriptures, and study them, they shew the new Jerusalem which is above, the Ri­vers, Rocks and shelves, the Ports, Creeks, Straits and nar­row passages which you pass; the dangers and difficulties which attend you in your passage, the people and Enemies you must encounter, and how you may direct your selves in all these. Christians, know that the light of Nature is too dark to de­scribe the dignity or difficulties; the dictates of men, the tra­ditions of the Church, the determination of Council, the Laws of Princes, are improper, imperfect directions to the du­ties whereby we travel to Heaven. I despise not those, but give them their due honor: But I would have you to remem­ber Israels wilderness-march to the Land of promise was in every step directed by the immediate Oracles of God: And the eie of Faith did direct the Patriarchs through many narrow, [Page 29] strait passages, to seek the City not made with hands, and the Scriptures were written that you may beleive Christ is the way, and that by beleiving you may have eternal life, search then the Scriptures, for in them you think, and I am sure you have eternal life.

Gain an account what it may cost you to get to Heaven: Prae­monitus, Help 3 praemunitus; a foreseen Charge is easily defrayed; our Saviours Advice is, that we be wise Master builders, and politique Warriors, to forecast, a capacity to effect, before we undertake an enterprize; and to compleat the Fabrick, before we lay the Foundation; he who can account all things loss and dung in comparison of Christ, will easily insult over difficulty in Heavens way, and triumphantly resolve nei­ther distress, nor tribulation, nor persecution, nor peril, nor sword, nor famine, nor nakedness, shall be able to seperate from his love of Christ, Rom. 8.38, 39. but in these he shall be more then a Con­queror; they who consider it is written of Gods Servants, for thy sake we are killed all the day long, and accounted sheep for the slaughter, will not think much to lay down or lose his life in the Gate, by pressing in the narrow way to life; Con­vince we our selves that Christ will have our all, or none of us, he will be imbraced above all, he hath declared whosoever loveth Lands, Houses, or Wife, or Children, or life it self better then him, is not worthy of him, we then shall easily deny our selves, and take up our cross and follow him; Remem­ber we, that through much tribulation we enter into Heaven, that the true Religion and course of Godliness did and doth call for the loss of all outward comforts, and propound future glory, a better and more during substance; we shall then take joyfully the spoyling of our goods; expectation maketh hard things to be born with ease.

Grave upon the soul principles of true Religion, the first prin­ciples Help 4 of the Oracles of God; for these as the basis, or ground plot of any building, as the axioms of any Art or Science, or as the first draught of the Picture, do facilitate and di­rect the future structure, and perfection; and are in all straits eminently serviceable; Gods method to make his people walk [Page 30] in his way, is to write his Law up in their hearts; uncatechi­sed souls having confused notions of faith, which through want of order, and ability, do perplex and entangle themselves in the ways of piety, many times in a blind zeal they confound the substance, and Circumstances of Gods Ordinances; and make a defect in the one, equally heinous as in the other; and not knowing how to guide their judgments, they charge upon themselves duties whereof their relation or condition doth deny them to be capable; be sure you lay in the soul the first principles of the Oracles of God, and then leave them by a regular progress in Christianity; sure I am, that some, yea many souls are ship-wract for want of ballanced judgements: many lose all by lifting themselves up to the dignities of Saints, not once acquainting themselves with the duties of Saints; and pretend unto the joys of beleiving, without once pondering the principles of faith; the unac­quainted with, will easily ere from the faith; seducers need no better a Subject for their design, then simple souls affected to, but ignorant of the truth, and way to life.

Help 5 Get, keep, and exercise a spirit of discerning; In all your getting, get understanding; Wisdom to guide our affairs will make our burden easie, the spirit of grace and sanctification is a spirit of discerning, the spiritual man judgeth all things; Heavens way is in nothing so strait and narrow as in the bounds w [...]ich restrain us; the dangers which on all sides limit it; true piety lyeth in such narrow points that without a clear judg­ment and good understanding we cannot hit it; the Devil and his instruments are so politique and subtle, that without a spirit of discerning they will readily delude, they lead cap­tive silly souls; through want of wisedom we entangle our selves, and many times make stumbling stones in our own way; want of judgment causeth superstitious scrupulosity, rash cen­suring, vain presumption, and feigned reverence, he that is not able to discern between good and evil; will many times condemn good as evil, and take evil for good; will through fear of sin fly duty, or be bold to rush into sin without fear; he will not respect, or he will renounce Gods Ordinances, be­cause of mens disorders; or else he will impose his own in­ventions, [Page 31] and think to please God by a voluntary humility. By the spirit of discerning, beleivers must prove Doctrines, trie the spirits, distinguish Ministers, know the Devil when appearing an Angel of light; differ Christs Church, from the flocks of Christs Companions, and discern Gods Ordinances from humane inventions, conversant about them, or in their room and stead, and direct their own conversation in, and according to the speciality of duty, which the providence of God and their present state doth require. And know how to chuse or refuse things indifferent, and sever them from things necessary, and walk with even, upright feet according to the truth of the Gospel. Follow God with the ease and freedom of those Travellers who see and know their way; no difficulty like darkness in the things which are to be beleived and done, because life, and eternal life is dependant thereupon.

Give up your selves, your whole selves to the will of God. Sub­jection Help 6 is an estate of ease; nothing but a stubborn nature and perverse Will can perplex them who are at the command of others: How easie are the ha [...]d things of Warfare, by the keeping of the Souldiers in strict obedience to their Officers? shall not it be much more such to us, if we will yeild free and full obedience to the Captain of our Salvation? Let therefore your judgement guide affection; piety, prevail against policy; what you should, against what you would do. Let Gods Will once revealed become unto you the reason of all obedience in action, and acquiescency in passion; pray heartily and in truth Father in Heaven let thy will be done, captivate carnal reason, and bring every proud thought and high imagination in subjection to the will of Christ, debates of flesh and blood are distract­ing to the mind, and destructive to the soul. Paul found not a more ready way then not to reason with flesh and blood, when God was pleased to reveal himself to him. Let the eye of reason read Gods will revealed, and then by faith silence the dictates, and lead c [...]ptive this depraved power; resignation unto Gods will is the formality of true obedience; there­fore called obedience of faith, and this obedience can be the one [...]y easie property of Gods Children. Gods will is and can [Page 32] be the onely warrant of his worship; to offer God mans in­ventions, is to go a whoring from him, and to rebel against him; our Religion must be according to his express direction. It is the great anxiety of the godly to know the will of God; but obedience or a readiness and resolvedness to beleive what he shall speak, to do what he shall direct, and to suffer meek­ly what he shall dispose, is a discharge thereof; for he that will do, shall know the Will of God: the bending carnal, wrangling reason to the pleasure of the most high, will pass us with much ease through the strait Gate and narrow way which doth lead to life.

Help 7 Go in good Company; it is not good for man to be alone, was Gods reason for creating humane society; solitude is not more sad then dangerous; two are better then one, if one fall the other will lift up; go therefore in company towards Heaven; it is Gods direction that we should assemble our selves, and go in troops to his Sanctuary, and call upon one another to go up to Zion: Christian Souls stand charged with one another. It was a saying beseeming a cursed Cain, Am I my Brothers keeper? Gospel Counsel is that Christians consider one another, to pro­voke unto love and good works, that they exhort one another daily, lest any be hardened through the deceitfulness of sin, and that if any be overtaken with a fault, he be restored by a spirit of meekness. I confess there are few who walk in Heavens way, and find out the strait gate and narrow way, yet there are some and it will be hard indeed that we stand or go alone in the perplexing paths of life; say therefore as David, I am a Com­panion for them who fear God.

In the choice of your company be sure you look to two things; Keep in Gods true Church, and under Gods true Ministers. These are the most certain conducts unto glory, the very Ship and Pilots which convey us unto Life; by, and unto these are dispensed the promises of Grace, and Covenant of Salvation; union with, and subjection unto these, is our security in all straits, and propriety in all the promises, God hath promised nothing to individual persons, but all [...]hings to and for his Church, and so to the Sons of Zion, as members of his Church, non-continuance in Communion [Page 35] with the Church, is in Gospel language, not holding the head, by which the whole is increased. Separation from the Church is most certainly destructive; to be cast out of Christs Church is the severest doom on this side of the last Judgement; and to cast our selves out of the Church, is the greatest and sadest sin that can be, on this side the sin against the Holy Ghost: They are equally in danger who throw themselves, and who are thrown overboard by others. I could never yet know how to differ the estate (more then by the sin of it) of a self-excommu­nicate, and an excommunicate by the Church: Gods ordinary pow­er and presence of grace is confined to his Church Catholique Visible (for of the invisible these things cannot be predicated) and therefore ex Ecclesia nulla salus: All men of all opinions concerning the form of the Church, do agree in this, That there is no ordinary way of salvation out of the Church; and all Churches constituted of old, or gathered of late oppose them elves, and are opposed to the world; calling the men of the world into communion with them, as ever they look to be saved; and cast into the World, and so unto Satan, the god of the world, whomsoever they cut off from the Church.

The Church of God may backslide, and be defiled; the Ministers of God may be careless and negligent; yea prophane, proud and persecuting; the sheep may be not onely not looked after, but driven and violently scattered on Gods mountains; their waters may be pudled, and their pastures trodden down; Gods Worship may be defiled by corrupt Appendants, and so his Ordinances may be disorderly administred, and his Word may be made of none effect by mens traditions; the keys of the Kingdom may be turned against those who fol­low Christ: and these evils are not onely provoking unto Gods jealousie, but also a sad Omen of his departure; and the Churches approaching devastation and dissolution: But yet, whilst they continue really a Church, and relatively his Church, and retain his substantial, essential Worship and Or­dinances, and he continueth his own Minist [...]y and presence, though his provoked, reproving presence; departing, ex­postulating presence, those that fear his name, and mourn for the abominations they cannot mend, must not withdraw themselves, despise or neglect his Ordinances, or decline his [Page 34] publike, solemn Worship. When the sons of Ely by their prophaness, and the violent disorder of their Ministration, caused the people to loath the offerings of the Lord, I find not that any did leave off or forbear to bring them: And when the Image of Jealousie was in the Temple, and brought God to the threshold ready to depart, I find not that the people fled from it. Christians, we must follow, not go before God: When he removeth the Candlestick, then we may seek light elsewhere; but if his Ordinances abide his, though by dim and dark lights; they are in Moses chair, and we must hear them. I could never yet understand by that caution (Be­ware of the leaven of the Pharisees) hear them not; for they teach for doctrines the traditions of men. I cannot but commend to your ferious consideration the prayer of the men who did fear God, and Gods answer unto them, in a case of dis­order in, and defection from the true Church; it is in Cant. 1.7, 8. Tell me, O thou whom my soul loveth, where thou feedest thy flock, where thou makest them to rest at noon; for why should I turn aside by the flocks of thy Companions? If thou know n [...]t, O thou fairest among women, go thy way forth by the footsteps of the flocks, and feed thy kids beside the shepheards tents: The men who feared the Lord were at a loss for to finde and de­termine the Assembly in which Gods gracious presence might be enjoyed: they were affraid of falling into the flock of Christs Companions, who were separated Assemblies, gather­ed, self-constituted Assemblies; worshipping the true God with his own Ordinances, as to the matter, but by a self-con­secrated Ministry in self determined places (and so defective in the essential form) and for their profession, and pretence of relation to Christ called his Companions: In this strait they seriously enquire and pray God for direction what to do, and which way to turn; and he directeth them by two marks, as standing and infallible signs, by which to steer their course; The footsteps of his flocks, the solemn celebration of his own Worship: And the Shepherds tents, the regular existency of his Ministers, by the order of his appointment. Give me leave to note unto you some observations of an Author, whose name hath more acceptance and authority with many among you then what I can say. He referreth this Scripture histori­cally [Page 35] to the state of those who feared God under Jerobohams schism and rebellion, and when Judah was defiled with So­lomons High-places and Idolatry; and inferreth, A Church is black, its deformities stand in the fall, Cotton. and sins of the people and Princes; in their folly, declining to Idolatry, in their schisms and rents from their mother; in their prophaness, apostacy and re­bellion in Church and Commonwealth.

He observeth, there may be a true comely Church in the midst of these deformities; the sins of the Princes and people may make the Church black, but cannot take away her comeliness; run we not therefore from the Church because of her blackness, but run to her and embrace her in the midst of her defections.

This teacheth the children of the Church not to separate from the Church for corruption sake.

It was a sin in them who were angry with the Church, as some of the separation are and do depart from us: What, and if some cast off England shall we reject her, because some of the sons of her Mother do so.

Here is shewed two marks of the true Church of God; The footsteps of his flocks, Assemblies of Gods people to his true Or­dinances; and his own Ministers.

Thus far, and in these words doth this reverend Author, though afterwards a great countenancer of the thing he here condemned. This I say Christians, it may sound harsh in your ears, but you must let it sink into your hearts. The Church defiled and disordered, must not be despised or declined; the Worship and Ordinances of God uncomfortably, unprofitably administred; yea with some superfluous Appendants must not be disowned, or determined evil; but embraced and attend­ed as his Worship. The crisis of pietie in this case, is to main­tain our converse with God in his own Ordinances, dispen­sed in a mode, grievous yea loathsom to our souls; conti­nue our communion when we mourn for what we cannot mend. Observe it, Christs Ministrie was most vehemently, convincingly, enragingly invective against the erronious Do­ctrines, prophane and supersticious lives of the Church of the Jews, and her Priests, and Teachers, yet he continued communion with her, and appeared an Advocate for her against the flocks of his companions, self-gathered, constituted Churches; [Page 36] we know what we worship; Salvation is of the Jews: So long as Gods Ordinances are salvably dispensed, take heed to your own personal actions, in any imposed or directed evils, and disorders; mourn over the imposition and administration which may extend a guilt on the Church collectively, but dis­own not the Church, despise not the Ministry, decline not the Worship whilst they exist the Lords. Look to it that your zeal to purity, break not unity; and your loathing humane inventions, make you not leave Gods Institutions: You are Christs sheep, as you will be led, be looked after by the shepherd and Bishop of your souls, see to it that you leap not out of his fold. You may have your waters pudled, your pastures trodden, the proud of the flock to push you with horn and with hoof; your Pastors may rule you with pride and with crueltie, Lording it over Gods heritage; and you (they being careless of you) may be dispersed: But I beseech you, when the great shepherd shall come to judge between sheep and sheep, between you and your shepherds, let him finde you on the mountains of Israel, Ezek. 34. though scattered and afflicted. Communion with the Church under corruption may not be very comfortable, but be assured it shall be safe. Reforma­tion must be mournfully endeavoured, but Separation will never effect it, it will for ever hinder, supplant, subvert it. I must tell you my determination is by Gods grace to seek pu­rity of Ordinances in union with the Church, and by non con­forming communion to witness against, and endeavour to re­move disorder and corruption.

Go continually Armed; your course of piety is a constant Help 8 militation, be then wary Souldiers, be Armed Cap-a [...]pe, take unto you the whole Armour of God, that you may be able to re­sist in the evil day; have your Loyns girt with verity, prin­ciples of truth, the spirit of a sound mind; your breast guar­ded with the brestplate of Righteousness, Ephes. 6.12. integrity of heart; your head covered with the helmet of hope, which will under the greatest Billows and most roaring Waves hold your head above the water; have your feet shod with patience, the pre­parations of the Gospel of peace. In every step you set you have sharp shells, heart-peircing, passion-provoking crosses, los­ses, [Page 37] distresses and afflictions, you have need of patience, that when you have done the Will of God you may inherit the promise; you cannot without patience continue in well doing unto the obtainment of the Glory, honour, immortality, Rom. 2.27. and eternal life, which you do seek; take with you the shield of faith in Gods declared will for Doctrine or practise, in Gods glo­rious properties, and gracious promises, those will quench the most fiery darts of the Devil; take unto you the Sword of the Spirit, the Word of God, to cut down your way, kill your Lust, the Worlds allurements, and the Devils suggesti­ons; thus armed stand fast in your Christian resolution, but move forward; advance in your Christian conversation, and you shall with ease encounter and overcome all opposition for the Captain of our Salvation hath led our enemies captive, and looketh that we defend our own souls against the subtile, malicious stroaks of a subdued, though our sworn Ene­mies.

Guess your way by the compass of the Covenant, the Lord Help 9 hath condescended to deal with man by way of Covenant, for the effecting of his Salvation; this is a Covenant of Grace, Grace is the ground of it, it was freely made, for we had no obligation on Gods Justice, or power to constrain or exact it; Grace is the matter of it, I will be your God, you shall be my people, you shall walk in my ways, my spirit shall be in your hearts; Grace is the form of it, I will be your God, I will write my Law on your hearts, I will put my spirit within you, you shall walk in my ways, my grace shall be sufficient for you; Grace is the end of it, our sanctification here, and our salvation hereafter, and the means necessary unto both in the way of their obtainment; and our pursuit of them; This Covenant is the Contract of the Bible, the compendium of the Gospel, Christ is Mediator, the Ministers are dispencers, Ordinances are the dispensations, Faith and Obedience are the conditions, Grace and Glory, with all good things is the matter of this everlasting Covenant; this Covenant, like a Compass, points at all parts of Heaven; when we are in the wide Ocean of the World, out of sight of any Land to guide us, we may stear by this Compass to our desired Haven; when we are in darkness and danger between the narrow Creeks, and [Page 38] strait passages of Sylla and Caribdis, this Covenant is a light, a Lanthorn at Land to guide us, unto that Nick and narrow point which will secure us?

Christians, the comfort of this Covenat is not known till being shut up from men, secluded from Ordinances, and un­der the want of all means (it may be so much as a Bible) you begin to reflect your Relation to God, Gods Dispensations of grace to man, and call to mind the Indenture, and Charter which doth secure, declare, and direct both; This Cove­nant will dissolve our doubts, direct our duties, and dictate our comforts in all straits, in all conditions, this and that I must do, or not do; this and that I must expect, or not expect; this is or that is truth, or Error will be easily infer­red by him, who is interested in, and understandeth the Covenant of Salvation; by this, when I a poor Gentile con­sider Abraham is ignorant of me, and Jacob knoweth me not, can yet cry unto the Lord thou art my God; by this when I am in the Furnace; I can cry unto the Lord, my God, and ap­prehend him, answering me my people; I can understand by this the word which speaketh unto us as Children, say, my Son despise not the chastening of the Lord; I hereby know cor­rection, paternal castigation to be the result of affection from God, and relation to God, and so when I sit in darkness and can see no light, I can trust in the name of the Lord, and stay my self upon my God, faithful in Covenant, who will not fail me; I hereby discern sin, and detect errour to be eschewed; discover truth and duty to be embraced and pursued. In a Word, what the word doth more amply and abundantly de­clare when I am at liberty to use, the Covenant of Grace doth suggest, and from thence I may infer it for my comfort and guidance when restrained; the good therein promised I may boldly challenge; the evil thereunto repugnant I must rejct; the truth and dutie thereby dictated I must receive, and do; you look for experience, and I tell you this in the uprightness of my heart, in my late condition the Covenant of Grace was my great comfort, the consideration of the Covenant was my councel. I would not for all the world have been ignorant of, uninterested in, or estranged unto the Covenant of God: Go you and do likewise. If you are confounded in your passage to [Page 39] life, it is for want of the Compass of the Covenant, or skill to use it.

Go forward in Heavens way, being entred the strait Help 10 gate and narrow way stand not still; motion will make it easie: Travellers are more tired at the beginning then end of their journey, because not used to such vi­olence; custom in all things become a second nature; what­soever you do go not back; non progredi est regredi in heavens way; not to go forward is to go backward: The enemy will come upon you, if you advance not against him: Remember Lots wife; take heed of backsliding, you will thereby hinder your selves in heavens way, and wound your consciences; take heed of Apostacy from the faith, you will thereby ruine your salvation and hurt religion. Consider, The just live (that is persevere in grace and holiness) by faith; but if any man draw back Gods soul shall have no pleasure in him. Be it your care not to be found in the number of them who draw back unto perdition, Heb. 10.3 [...] [...]. but of them who beleeve unto salvation of their soul: Having begun in the Spirit do not end in the flesh; inure your selves unto hardship, be stedfast and unmovable, and you cannot but abound in the work of the Lord, nor shall your labour be in vain.

Beloved Friends, the way to life being bounded with such dangerous precipices, beset with such difficulties and opposi­on, and your depraved nature being apt to wander, averse and indisposed to diligence and activity in holiness, you can­not but find strait is the gate, and narrow is the way which leadeth unto life, and few there be who finde it. But I beseech you en­ter, chuse to enter, it is the way to life: Strive to enter, it is strait; observe, practice these Directions now given, by Gods grace your entrance will be an act of ease and success. Con­sider what you have heard, and the Lord give you under­standing.

FINIS.

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