The Strait Gate to Heaven

The Straight Gate to Heaven.

O Ur Lord Jesus Christ saith in the 20. of Math. Many are called, but few are chosen. In the 7. of Math verse. 13. he bids us Enter in at the strait gate: for it is the wide gate and broad way that leadeth to destruction: many there be that go in thereat: because the Gate is straight and the way narrow that leadeth unto life, and few there be that find it

In this place of Saint Luke we read of a certain man which came to our Savior Christ and asked him of purpose, whether few should be saved. To whom our Lord Jesus answered thus Strive to enter in at the straight Gate for many (I say unto you) will seek to enter in and shall not be able In which Answer albeit our Savior doth not answer directly to his question, either negatively, or affirmatively: yet doth he plainly insinuate by his speeches, that few shall be saved.

Reverend regarded in Christ Jesus: this is a sufficient motive whereby our Savior Christ forewarneth us, that if we do not in time repent, forsake our sins and seek after God: both the ancient Christian Fathers, (whose eyes saw not that we see, nor their ears heard not that we hear) yea the very Heathen also shall rise up in judgment against us. For it is good counsel which Saint Augustine giveth. Quid prodest si omnia habes, eam tamen qui omnia dedit non habere? What is a man the better though he have all things, and be without him which is the Author of all things.

Let none therefore stumble at it: but if any do, let them remember the charge that we have also from God. Oh (saith one) consideret periculum meum. He that is displeased with me, let him consider my danger: for saith not God to Jeremiah, that he would destroy him before his face if he held his peace? S. Augustine saith very well, Quid tu succenses mortalis, sub iussione Christi mare audit, et tu sur • ens es? O worm of the earth why dost thou storm? the sea heard and obeyed the voice of Christ: and dost thou stop thy ears? Mare audit, ventus cessat, et tu suflas? The sea waxed calm, the wind was still, and dost thou begin to bluster and swell? Do not we speak from the mouth of God? Doth not the holy Ghost gain us lofty and glorious titles? as the Stewards of God's own house, Disposers of his secrets, Disbursers of his treasures, Keepers of the broad seal, Keepers of the keys of heaven, God's Secretaries, God's Ambassadors, Angels, yea the very glory of Christ: and all this to express the excellency of our calling: yet the vild varlets and venomous vermin of the Earth dare call us proud Prelates, pild Parsons and pelting Priests▪ O monstrous & intolerable impiety: I speak to all sorts, not to some few of one sort. But that which herein I speak is not much more then that of the Apostle Paul (as some of your own Poets have said) which is warrantable.

One thing therefore dear Christians let me beg of you: to wit that you would hear diligently, receive zealously, and judge soberly & discreetly. Non mea verba sunt, sed verba vitae eternae, They are not my words but the words of eternal life. For the word of God hath sundry hearers: some receive it, some receive it not. Note the Parable of the seed: the seed of the word of God when it was sowed: some fell by the high way side, some upon stony ground, some upon thorns, and some in good ground, &c. But more briefly & strictly the word of God hath two sorts of hearers: Elect and Reprobate. The Elect say with Peter. Domine ad quem ibimus? verba vitae eternae habes: Master to whom shall we go? thou hast the words of eternal life. The Reprobate say, Durus est hic sermo : this is a hard saying, who can hear it? can mortality put on immortality? can this corruption put on incorruption? can Christ be God and man? can God beget a Son? as of late the Devil of Norwich diuelishly said? yea worse then a Devil was he: For the Devils in the 4. of Luke acknowledged Christ, crying & saying thou art Christ the son of God, but this devil denied Christ.

The word of God is preached in vain to many: the honey is lost that is put into vessels of gall: the fish is cast away that is put into dry pools: and the seed perisheth that is sowed upon the sand. Saint Cyprian saith Certe labor irritus est, et nullus effectus offerre, lumen caeco, sermonem surdo, sapientiam bruto: cum nec sentire brutus possit, nec caecus lumen admittere, nec surdus audire · Truly it is lost labor and to no purpose, to offer light to a blind man, speech to a deaf man, wisdom to a gross head: seeing y ^t a gross head cannot perceive, a blind man cannot see, & a deaf man cannot hear. The ancient Father Origin saith: Quanto melius esset nonnullis omnino non audire verbum Dei, quam audire cum malitia, vel audire cum hipocrisi: melius autem dicimus ad comparationem malorum. How much better were it for some not to hear the word of God at all, then to hear with malice, or to hear it w ^t hippocrisie, we say, better in respect of evils.

Therefore my dear brethren and fellow Prisoners, your friendly censure I humbly desire, to gather with your diligent attention, a due regard of the matter ensuing: In the opening and explication of these words of our Savior Christ: wherein, I do you, I meddle not at all with any controversies in the Church, or anything in the state Ecclesiastical, but only enter into a controversy with Satan and sin. It is contrived into three principal heads: wherein our Savior Christ declareth how hard a thing it is to enter into life, and how few shall enter. In the first our Lord Jesus bids us strive earnestly. In the second he affirmeth that the gate is very straight. In the third he saith many which seek to enter in▪ shall not be able.

The particulars that occur (as many there are) they shall be touched rather then handled in their place.

As touching the first head, where he bids us strive earnestly, noting thereby that it is a matter of great strife against the World, the Flesh, and the Devil: And therefore we may rather wonder that any shall be saved, then so few shall be saved. For we have all the lets and hindrances that may be, both within us and without us: we have (as they say) the Sun, Moon, & seven stars against us: we have all the Devils in hell against us, with all their horns, heads, marvelous strength, infinite wiles, cunning devises, deep flights, and methodical temptations. Here raues a sore stream against us: then have we this present evil world against us with his innumerable baits, snares, nets, ginnes grins, &c. to catch us, fetter us, and entangle us. Here have we both profits and pleasures, riches and honor, wealth and preferment, ambition & covetousness. Here comes a campe royal of spiritual and invisible enemies. Lastly, we have our flesh, that is our corrupted nature against us: we have our selves against our selves: For we our selves are as great enemies to our salvation as either the world or the Devil: For our understanding, reason, will and affections are altogether against us. Our natural wisdom is an enemy unto us: our concupiscences & lusts do minister strength to Satan's temptations, they are all in league with Satan against us, They take part with him in everything against us and our salvation, they fight all under his standard and receive their pay of him: This then goeth hard on our side, that the Devil hath an inward party against us, and we carry always within us our greatest enemy, which is ever ready night and day to betray us into the hands of Satan : yea to vnboult the door to let him in to cut our throats. Here then we see an huge army of dreadful enemies, and a very legion of Devils lying in ambush against our souls: are not we therefore, poor wretches, in a most pitiful case, which are thus bessedged and betrayed on every side? All things then duly considered, may not we justly marvel that any shall be saved? For who seeth not, who knoweth not, that thousand thousands are carried headlong to destruction (without the great mercy of God?) either with the temptations of the world, the flesh, or the Devil. But yet further I will show you, by other apparent and evident reasons, that the number of God's Elect upon the face of the earth are very few in comparison, which may thus be considered. First let there be taken away from amongst us the Papists, Atheists, and Heretics. Secondly, let there be shouelled out all vicious and notorious evil livers as swearers, drunkards, whoremongers, carnal worldlings, deceivers, cosoners, proud men, rioters, gamesters, and the profane multitude. Thirdly, let there be refused and sorted out all hippocrites, carnal Protestants, vain professors back-sliders, decliners and cold Christians. Let all these (I say) be separated and then tell me how many sound, sincere, faithful, and zealous worshippers of God will be found amongst us? I suppose we should not need the Art of Arithmetic to number them, for I think there would be very few in every village, town & Citty, I doubt they would walk very thinly in the street, so as a man might easily tell them as they go. Our Lord Jesus asketh a question in the Gospel of S. Luke, saying, Do you think when the son of man cometh, that he shall find faith on the earth? to the which we may answer, surely very little.

To make it more clearly manifest that few shall be saved: in the first age of the world, all flesh had so corrupted their ways that God could no longer bear them, but even vowed their destruction by overflowing of waters: when the flood came how few were found faithful? eight persons were only saved by the Ark. How few righteous found in Sodom, & the Cities adjoining? but one poor Lot and his family. How few believers were found in Jericho ? but one Rahab. How few of the old Israelites entered into the Land of promise? but two, Caleb and Joshua : the rest could not enter in because of unbelief. The true and invisible Church was small, during the government of y ^e Judges, as appeareth plentifully in that book. In Elias time the Church was so small that it did appear weak. In the reign of the Kings of Israel and Judah, the sincere worshippers were very few, as appeareth by the complaint of all the Prophets. During the captivity, the Church was as the moon under a cloud: she was driven into a wilderness, where she did hide herself. During the persecution of the Greek Empire by Gog and Magog, and Egypt, they were fewest of all. In Christ's time, with what silly company did he begin withal? How were all things corrupted by the Priests, Scribes, and Pharisees preaching there were few believers. After the first six hundredth years, what an eclipse was in the Church, during the height of Antichrists reign? How few true worshippers of God were in the world for the space of almost nine hundredth years? Since the Gospel was preached and spread abroad how few do believe▪ And as the Prophet Isaiah saith, Domine quis credidit auditui nostro ? Lord who hath believed our report? Thus then you see, it doth appear (both by Scripture, reason, and examples of all ages) that the number of the elect is very small, and when when all comes to all few shall be saved. Therefore let us strive earnestly to go in at the straight gate, for the small number of those that shall be saved ought to thrust us forward to enter in thereat. Christ saith Contendite intrare per angustam portam, quia multi (dico vobis) studebunt intrare, et non poterunt. Strive to enter in at the narrow gate, for many (I say unto you) will seek to enter in and shall not be able. And in another place, he saith, The gate is straight and the way narrow that leadeth unto life, and few there be that find it. If men would consider of this, and try with themselves whether they be of that small number or no; it would make them look better about them, &c. Death threateneth us, who is very terrible to the flesh, and the remembrance, of it very bitter to a man that is sowced, soaked and settled in the pleasures of this world. It flattereth no man, it regardeth not persons, it weigheth not friendship, it careth not for rewards, it is very grim, ugly, and cruel, and killeth down right where it hitteth. Therefore Christ bids us strive earnestly. To knit up this point, S. Bernard saith, there is none of us all which standeth not in need of council, propes, and help. The general misery of mankind is triple, &c. For both we are easy to be seduced, and unable to do well, and very weak to resist. If we would discern between good and evil, we are deceived: if we go about to do good, we quickly faint: if we endeavor to resist evil, we cannot endure, but are easily overcome. The tyranny and rage of Satan is unspeakable, and his power mighty: the baits of the world be innumerable, and our flesh frail and weak: They are three deadly enemies to our salvation, against whom we must all jointly fight.

Our adversary the Devil is a roaring Lyon, rangeth about, seeking whom he may devour, and inuenteth a thousand ways to entrap us, & bring us to everlasting shame and destruction. For S. Paul saith, we wrestle not against flesh and blood, but against rule, against powers, against worldly governors of the darkness of this world, against spiritual wickedness in all spiritual places. Our second enemy is the world, the whole world is altogether set on wickedness, there is nothing in the world but the lust of the flesh, the lust of the eyes, and the pride of life.

The third, our flesh, our flesh which rebelleth, and lusteth contrary to the spirit, fleshly lusts fight against the soul: Here you see what enemies they be to our salvation.

How then shall we strive to enter in at the strait gate and narrow way leading to everlasting life? First resist the Devil and he will fly from you. Resist him in faith, in Prayer, and in the word. Secondly, be crucified to the world even as strangers, which are not of the World. For we have no abiding Citty here: but we seek one to come, saith the Apostle. Lastly, chastise thy body with watchings with labor, with fastings: it is a great victory to over come the Devil, a greater to over-come the world, and the greatest of all to overcome thy flesh & fleshly unruly affections. To him that overcometh shall begiuen a crown: But he that is overcome shall be the continual bondman of Satan, our vild and cruel enemy. Let us so strive that we may overcome: he only that striveth lawfully shall be crowned. Let every man therefore keep his stand or station in all obedience and readiness. Stoutly must we fight under Christ's victorious Banner. They are not trifles for which we strive: therefore let us not shrink nor cowardly run away: but with an invincible courage in an assured hope of victory, abide all warlike miseries sustained with the comfort of that reward: which no man shall receive except he strive lawfully. No man that putteth his hand to the plow and looketh backwards is worthy of the kingdom of heaven: but he that endureth to the end shall be saved.

Now we strive for Christ and not for Antichrist; for the truth, and not against it. I can do nothing against the truth but for the truth, saith Saint Paul : for the Gospel, and not for the doctrine of men: for true religion, not for superstition must we strive. But our striving for the most part is all awry and wicked: we strive who may be the proudest, pretending equality: we strive indeed for superiority, neither equal nor superior can we abide: we strive how to supplant and overthrow one another: envy hath made men impudent, striving to undermine and cast down the walls of innocence: striving how to place and displace; how to disgrace, and how to bring into favor; how to set up and how to throw down. And in so doing we strive against our selves, and for the advantage of our deadly foes. This war is not Christian, this is not to strive lawfully: this is not to fight a good fight: this Uictory shall not be crowned.

Behold in a word, I speak unto you all: how many are there amongst you (a shame to speak it) that seek to strive against yourselves and follow the example of the multitude: namely in swearing▪ blasphemy, cursed speaking, railing, backbiting slandering, chiding, quarrelling, contention, jesting, mocking, flattering, lying, dissembling, &c. These things do overflow in all places, so as men which fear God, had better be anywhere then in company with such men.

Lactantius Firmianus speaking of the end of the world, saith: Si erunt boni, praede ac ludibrio habebuntur. If there remain any good men at that time, they shall be cou • ted a pray, a booty, a mocking stock. Canst thou not flatter? Canst thou not lie? Canst thou not play the Hyppocrite? Canst thou not follow the fashion, and serve the stage? No, then thou art no meet man to live in this world: choose a few companions. But I say unto you as Nestor did unto his children; pray, for unless God help us, we all perish.

Now I beseech you brethren and fellow Prisoners, even for • esus Christ's sake do not as the multitude doth, which we see daily before our eyes to wallow in wickedness: but keep yourselves from the broad way and wide gate, leading unto everlasting damnation.

Strive earnestly. The Almighty God of his ineffable goodness, when he saw the weakness of our flesh by nature prone to evil, and therefore unable to withstand the Devil, who is called a Dragon with seven heads for his subtlety, & ten horns for his cruelty) even then most lovingly shown an excellent remedy whereby we migh preserve our selves from injury, and that is prayer. It behooveth us to take it for our weapon, that we may keep our selves from the invasion of Satan. For as the Lyon (at the sight of a Cock) is discomforted, and at his crowing betaketh himself to his heels: So doth Satan both stand in fear of a godly man, and fly at his prayer. And Lactantius noteth, Devils do hurt but the faint hearted: such as the great and mighty hand of God doth not protect, which are profane from the sacrament of truth: but the 〈◊〉 , that is the true worshippers of God, do the Devils fear.

Let us valiantly take this weapon in hand and manfully fight with Satan and sin▪ let us try our combat in the field of the holy Scriptures; let us begin to traverse the way of God's commandments, and break into these words. The afflictions of this present time are not worthy of the glory that shall be shown unto us. Let us strive to enter in at the straight Gate and narrow way leading unto eternal salvation: to wit charity, which is the root and mother of all good works : joy in serving of God, peace or tranquility of mind in the storms of this world: patience in adversity, longanimity in expecting our reward: bonity in hurting no man: benignity in sweet behavior: gentleness in occasion given of anger: faithfulness in performance of our promises: modesty without arrogancy: continence from all kind of wickedness: chastity in conseruing a pure mind in a clean and unspotted body.. Against these, saith Saint Paul, there is no law: contrarily, let us shun and avoid the broad way and wide gate leading unto everlasting destruction: namely fornication, uncleanness, wantonness, letchery, idolatry, poysonings, enmities, contentions, emulations, wrath, strife, dissention, sects, envy, murder, drunkenness, gluttony, & such like, of which I foretell you as I have told you before, that those men which do such things shall never obtain the kingdom of heaven.

Here then you see how hard a thing it is to strive to enter into the kingdom of heaven, and how few shall enter, therefore some because it is difficult to strive, strive not at all. But Christ bids us strive earnestly, & promiseth everlasting peace & comfort unto him. Contendenti et vincenti, that striveth & overcometh, saying, though in the world ye have no peace, but tribulations & afflictions, yet be of good cheer. Ego vici mundum et omnia in hoc mundo. I have overcome the world, & all things in this world, & therefore in me you shall have peace eternally.

In the second head our Lord Jesus Christ affirmeth that the gate is very straight, noting that none can enter in, without vehement crowding, and almost breaking their shoulder bones: that is, none can enter into eternal life without vehement suit, earnest prayer and supplication unto God for the forgiveness of their sins, wrought by the spirit of all Christians with an inward and true repentance: and God shall derect all thy ways and appoint thee how to go either hither or thither as the Prophet Isaiah saith▪ Though the Lord give thee bread of trouble, & the water of affliction & adversity, thy rain shall be no more scant: but thine eyes see the rain: yea and thine ear shall hear the talking of him that speaks behind thee. This is the way, walk therein, turn not aside neither to the right hand nor to the left. Wherefore: hoc opus, hic labor : endeavor we, and let our chiefest care, yea our greatest endeavor be: for the virtue of his grace the antecedent to glory, both which are his free gift. The Lord will give grace and glory, and no good thing will he withheld from them that walk uprightly.

As I have shown you of sundry lets both within us and without us which do keep us back from God and hold us fast in our sins: so now unto all that hath been said before, I will lay forth unto your view seven especial lets and hindrances unto eternal life: which may not unfitly be termed seven bars out of Heaven, and seven gates into Hell: and thereby you shall perceive that the gate is very straight that leadeth unto life, and few there be that find it.

The first which is infidelity is proved out of the fourth Chapter to the Hebrews where it is thus written: Unto us was the Gospel preached as unto them: but the word which they heard profited them not, because it was not mixed with faith in those that heard it. And again they could not enter in because of unbelief. Here we see that unbelief did bar out the old people frō entering into the land of promise: which was a figure of God's eternal Kingdom. And sure it is that the same unbelief doth bar out thousands of us. For many will believe nothing but their own fantasies: they will not believe the word of God; especially when it is contrary to their lust & likings, profits and pleasures. Though things be manifestly proved to their faces, and the Chapter and verse shown them: yet will they not believe: or though they say they will believe, yet will they never go about the practice of anything, but reply against God in all their actions. And for the most part when God saith one thing, they will either say or do another: when God saith yea, they will say no, and so give God the lie. Some again will say, if all be true that the Preachers say▪ then God help us. Thus you see how infidelity doth bar men out of Heaven and cast them into hell.

The second gate, which is the presumption of God's mercy: for if men be sharply reproved for their sins, and exhorted unto repentance by and by they take covert saying God is merciful, as though God were made all of mercy and that there were no justice in him at all: and thus the wicked make God's mercy an occasion, which though the Prophet Nahum in the first Chapter of his prophesy doth sharply reprove: The Lord (saith he) is slow to anger, but he is great in power, and will not surely clear the wicked. Here we see that God will not surely spare such as go on in their sins presuming of his mercy, and saying in their hearts, If I may but have a Lord of mercy upon me three hours before my death, I care not. But it is just with God when those three hours come to shut them up in blindness, and hardness of heart as a just plague for their presumption. Therefore the Prophet David, seeing the greeuousnes of this sin, prayeth to be delivered from it. Keep me O Lord from presuptuous sins, let them not reign over me. Let all men therefore take heed of presumptious sins, which is the only cause that sin doth so mightily abound in our age: and let us not continue in sin presume of God's mercy, but let us come unto God for mercy, while the gates of mercy are opened unto us: For though God be full of mercy, yet will he show no mercy to them that presume of his mercy, but they shall once know to their cost, that Justice goeth frō him as well as mercy. And therefore it may well be called the strait gate to heaven and the wide gate to Hell.

Let us come to the third gate, which is the example of the multitude, for that doth harden & embolden men unto sin: As when many birds do flicker & flock together, they fall upon the net without any fear, but one or two alone will be afraid. Even so the example of many sin companions do embolden men to run through the snares of Satan without any mistrust. This is proved in the 23. of Ex. where the Lord saith flatly, Thou shalt not follow a multitude to do evil. This is a thing that hindereth a great number from God, for they never look up unto God, or to his word, but stare upon the common multitude and doings of most men, and examples of the world, thinking that if they do as the most men do, as their forefathers have done before them, they are cockesure and of an even ground. And hereupon riseth their devilish Proverb, Do as the most men do, and the fewest will speak of you, which is a very wicked speech But they have forgotten S. Paul's rule: Ne configuremini seculo isto, &c. Fashion not yourselves like unto this world. These fellows that stand upon the multitude will reason thus, we see none of these great ones of the world, none of the noble, none of the rich, none of the wise and prudent receive this doctrine, but only a few Shackragges and beggarly rascalls, and therefore it is a token that it is nothing worth and that it is doubtful, and not for us to meddle withal. Loe what thoughts may creep into our hearts, and how slily Satan may trump in our way and blindfold us, and lead us away in the dark by doting and dorring us with the example of the multitude. Let us therefore take heed, of these pitfalls which Satan layeth in the way and not be carried away with these thoughts & reasons. The wicked bear themselves in hand that they shall win the game, and that the goal goeth on their side, and there is nothing but crowing long before it be day, and great triumphing among them before any stroke be stricken: and that because we be but a handful of people, and they a great multitude: and that in a manner the whole world agreeth with them to practice our death. Thus the Devil doth cast a mist before their eyes, and leads them away from the straight Gate to heaven, and brings them into the broad way, which leadeth them to the bottomless pit of hell. Therefore my dear Brethren, let us stand fast in the word of the Lord, and take heed of bending with the way that we be not carried away, or bowed quite down with the raging stream of the multitude for the sway of the world doth way down all things that can be spoken out of the word of God, and openeth a very wide passage into Hell.

Now let us proceed to the fourth Gate into hell, which is the long custom of sin, for that taketh away all sense and feeling of sin, and making it as it were another nature unto us,, so that we may as well alter nature as shake it off, when it is thus soldered unto us through long custom, this is noted by the Prophet Jeremiah to be a very dangerous thing. For he saith, Can the black Moore change his skin, or the Leopard his spots? then may ye also do good, which are accustomed to do evil. Here the Prophet affirmeth that it is as hard to cure an old disease that is bred in the bone, or to remedy a sin that hath been hatched and brought up with us, as to wash a black Moore white, or to change the spots of a Leopard, which cannot be without the destroying of nature. And surely, try it who will, he shall find it as hard a matter to leave an old custom, whether it be of swearing, gaming▪ lying, whoring, evil company, or any other sin, as to wash an Ethiopian. Therefore it is written, Pro. 27. Though thou shouldest bray a fool in a mortar among wheat brayed with a pestle yet will not his foolishness depart from him : So that as long as we are in custom with sin, the door of Heaven is barred up against us.

Now let us hear of the fifth gate, which is the long escaping of punishment this is avouched by the wise man in these words. Because sentence against an evil work is not executed speedily, therefore the hearts of the children of men, have set them to do evil. Where he showeth that one cause why men are so hardened in their sins is because God wincketh at them and letteth them alone, not punishing them immediately after they have sinned: For if God should forthwith strike down one, and reign down fire and brimstone upon another & cause the earth to swallow up the third, then men would fear indeed. But God taketh not that course, for though he meeteth with some in this life, yet he lets thousands escape, and that makes them more bold, thinking they shall never come to their answer Even as an old Thief, which hath a long time escaped both prison and gallows, thinks he shall always escape, and therefore goeth boldly on in his thefts. But let men take heed for as the proverb saith, though the pitcher goeth long to the well, yet at last it cometh broken home: so though men escape long unpunished for sin, yet shall they not always be freed: for there will come a day of revenge, a day that will pay thē home for all. Thus you see that impunity leadeth numbers to destruction: that is, when men are let alone, & not smitten by the hand of God, nor punished by law of the Magistrate.

The sixth Gate is the beholding of other men's deeds: for when some men, that have a wicked and ungracious life, & have been notorious sinners even to the world ward, so that every man could point at them, if upon their death-bed, they say a few good words, and cry God mercy, and say their prayers, and forgive all the world, and so die quietly, it is marvelous to hear how the foolish people of the world will exalt them, and justify them saying, He made a very good end as any man could make, and died as quietly as a lamb, & set all things in good order before he died. Heerevpon another wicked & monstrous varlet is encouraged to sin: for thinketh he, such a man lived as wickedly and loosely as I, or any man else, and yet he made a very good end and why may not I do so too? But alas, these men's eyes are bleared: for to die quietly, is not to die godly, to cry God mercy for fashion sake, is not to have God merciful, to say a few prayers with teeth outward is not to die in the faith of Christ, for many do this and yet die miserably.

The last gate is hope of long life: this is affirmed by our Lord concerning the rich worldling, who whē he felt the world come in upon him, with full stream; said he would pull down his Barns and build greater, and say to his soul: Soul habes multa bona reposita in annos multos: requiesce, comede bibe, oblectare. Thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime. But our Savior calleth him fool for flattering himself in security, and promising unto himself long life: moreover he plainly telleth him that the same night he should make a hellish and miserable end. Note I pray you how Jesus Christ the fountain of all wisdom calleth this man a fool, and yieldeth a reason thereof, to wit, because he gathered riches to himself, and was not rich in God he had great care for this life and none at all for that which is to come. So then it followeth that all such are mere fools indeed, and may be Chronicled for fools, (howsoever they be taken and reputed in the world) which have much care for their bodies and none for their souls: great care for this life: and none at all for that which is to come. Well, let all such profane worldlings as dream and dote of long life (and therefore defer the day of their repentance unto God) take heed by this man's example that they reckon not without their host, and be suddenly snatched away in the midst of all their pleasures and iollities as Job saith, Some die in their full strength being in all ease and prosperity: their breasts are full of marrow. We see therefore how dangerous a thing it is for men to flatter & soothvp themselves with hope of a long life.

Via arctissima the way is very straight, my little flock speak thus one to another: Come let us go up to the mountain of the Lord, to the house of the God of Jacob. Et docebit nos vias suas : and he will teach us his ways, and we will walk in his paths for we will no longer follow the multitude: nor walk in the ways of the wicked: but we will visit the true Church whereas the people are taught by God's pure word. The Prophet Hosea's saith the ways of the Lord are straight and the just shall walk in them: but the wicked shall fall therein. So saith the Prophet David. The Scriptures are a guide to our feet. So saith the old father Origen. Clausum est negligentibus, inuenitur querentibus. It is shut from the negligent: but it is open to them that seek and knock for it. Saint Clemens Alexandrinus saith also. Audit qui estis longe, audit qui prope: nullis celatum est verbum, lux est communis omnibus illucesscit hominibus: nullus est in verbo cimerius, festinemus ad salutem, ad regenerationem. Hearken ye that be far off, hearken ye that be near, the word of God is hid from no man; it is a light common to all men, there is no darkness in God's word: let us make hast to salvation, to regeneration. Fulgentius 〈◊〉 , in Scriptures diuinis abundat, et quod robustus comedat, et quod paruulus •• gat. In the Scriptures of God there is plenty sufficient, both for the strong to eat and the little one to suck. So saith Irenaeus, Scripturae in aperto sunt et sine ambiguitate: et similiter ab omnibus audiri possunt. The Scriptures are plain & without doubtfulness, and may be heard indifferently of all men. So saith Chrys. Omnia clara et plana sunt in Scriptures diuinis, quaecunque necessaria sunt, manifesta sunt : whatsoever thing is necessary for us, is always manifest. So saith Epiphanius li. 2. So saith S. Jerome in Psal. 86. So to conclude saith S. Gregory. It is a stream wherein the little Lamb may wade, and the great Elephants may swim. Therefore lift up your heads ye gates, and lift up yourselves you everlasting doors, & the King of glory shall come in. For the Lord hath chosen Zion, and loved to dwell in it; saying, this is my rest forever: here will I dwell for I have a delight therein. Psal. 132.13.14.

Lastly our Savior Christ saith, that many that seek to enter in shall not be able: noting thereby, that even of them that seek many shall step short, because they seek him not aright. Isaiah also saith: Except the Lord of hosts had left us a seed, we had been as Sodom, and like to Gomorrah. The Apostle allegeth out of the Prophets, that the Lord will make a short accompt in the earth, and gather it into a short sum with righteousness. The Prophet Amos giveth good counsel, saying, seek the Lord, and ye shall live: seek good and not evil: hate the evil & love the good, and establish judgment in the gate. It may be that the Lord of hosts will be merciful unto the remnāt of Joseph.

The reason why many which seek to enter into eternal life shall not be able. God hath appointed unto every man that liveth in the Church a certain time of repentance, and of coming to Christ, & he which mispendeth that time and is not made Christian then, can never be saved. This made our Savior Christ to weep for Jerusalem, and say. Oh if thou hadst known at the least in this thy day, those things which belong to thy peace, but now are they hidden from thine eyes. And he further signifieth the destructiō of Jerusalem: because she knew not the time of her visitation. Here we learn that the neglecting of this time is one cause why not one or two, but many shall seek to enter into the kingdowe of Heaven, and yet shall not be able. It is a marvelous thing that they which seek to be saved should perish: but the fault is theirs which seek when it is too late.

There are nine things required of all that shall be saved by Christ.

• 1. He must be a new creature. 1. Cor. 5.17.
• 2. He must live, not after the lusts of men but after the will of God. 1 Pet. 4.2.
• 3. He must be zealous of good works. Ti. 2.14
• 4. He must die to sin, and live to righteousness. Rom. 6.14.
• 5 He must be holy & unblameable. Col. 2 6.
• 6. He must so walk as Christ hath walked John 2.6.
• 7. He must crucify the flesh with the affections and Lusts. Gal. 5 24.
• 8. He must walk, not after the flesh but after the Spirit. Rom. 8.1.
• Last of all he must serve God in holiness and righteousness all the days of his life. Luke 1.75.

If these things be in you in some measure of truth, then your hope is currant, sound, and good, otherwise it is nothing worth. For in vain do men say they hope to be saved by Christ, when as they walk wickedly and dissolutely: The reason hereof is, because the members must be suitable to the head: But Christ our head is holy, therefore we his members must be holy also: as it as written, Be ye holy, for I am holy. Otherwise if we will join profane & unholy members to our holy head Christ, then we make Christ a monster: As if we should join swearers, drunkards whoremongers and such like to be the members of Christ, and to have life & salvation by him. But the case is far otherwise: For first of all before a Christian can come to have an inward feeling and true understanding of these things, there are five other especial things to be required of every true Christian which liveth in the Church.

First, the acknowledgment of sins committed against the law of the Lord.

Secondly, the acknowledgment of God's angry countenance to be most justly bent against him for his sins.

Thirdly, an inward sorrow and pain of the heart and soul for sin.

But here we are most warily to take heed that we content not our selves with these three former points, for if we do, the vilest firebrands in hell, Judas, Phatao, Saul, Herod Ahithophel, & such like, shall go before us, or be our equals in the professiō of repentance.

There are two manner of repentances, the one a true repentance to life, the other a false repentance to death: as we may see by Judas, who is said to have repented, & which is more, to have confessed his fault, & which is most of all, to have made restitution: and yet it was a false repentance, & why? because it sprang not of a true faith, but as afore.

Peter repented and wept bitterly, & was saved thereby, though he never made confession nor satisfaction: And why? because it sprang of a true and lively faith in Christ.

Quid ergo est? What is it then that is required at our hands? these two things subsequent most chiefly and principally, which may be well called, Vltima est summa, the last and highest of all: that is, a perfect hatred, loathing and detesting of sin. For such only begin to cease from sin.

Lastly, the acknowledgment of the mercy of God offered in that one redeemer, and only mediator between God and man, the man Christ Jesus, with a full persuasion of the heart, a sure confidence of an assured rest of conscience grounded upon the promise of God's mercy, that we shall be freely accepted with God in Christ: for that.

First our sins are purged in his blood. 1. John. 1.2. Esa. 53.

Secondly, his righteousness is imputed unto us. Rom. 4.1. 1 Cor. 1.30.

The fathers looked for none other righteousness thē this righteousness of Christ: as the Apostle Paul proveth sufficiently by that one example of Abraham, who is said to rest himself upon that righteounesse of faith, which is the righteousness which God giveth us in Christ, apprehended by faith only.

The Apostle S. Peter which fell most dangerously, comforted himself with this righteousness, & all men that will believe his doctrine, affirming y ^t we cannot be saved with silver or gold, but with the precious blood of Jesus Christ, as of a Lamb undefiled:

Here then we see what is required of all that shall be saved by Christ: which things, if we do believe with a lively faith, planted and grounded upon the sure promises of God's mercy offered unto us in Christ, and not doubting thereof, but with all diligence keep and perform the premises aforesaid, then we shall be assured to enter in at the straight gate, and narrow way leading unto eternal life. Salvation is he gift of God, which he freely bestoweth upon all that seek him aright. This is eternal life to know the Father, and him whom he hath sent, Jesus Christ. We must seek God aright. But some perhaps will say, how shall we seek him aright? I answer, Dilige Deum & mandata eius obserua: Love God & keep his commandments. Heerby shall all men know that you seek him as you ought. S. Augustine speaking of this matter, saith, Da amantem et sentit quid dico si autem frigido loquor, nescit quid loquar. Give me a man that is in love with God, & he seeth this to be true which I say, but if I talk to a cold Christian, he understandeth not what I say.

And this is the cause why Christ, talking of the keeping his commandments, repeateth so often this word love, as the surest cause of keeping the same: for want whereof in the world, the world keepeth them not, as there he showeth. If you love me keep my commandments. Again, He that hath my commandments and keepeth them, he is he that loveth me. And again, He which loveth me will keep my commandments. See what S. Agustine exhorts us unto, Ama amorem illius, Love this his love: His deserves and requires love. O love the Lord saith the Prophet David all his saints. If no love, no saints: and yet no true love unless fath. Ye that love the Lord see that you hate evil and do good, seek the Lord and ye shall live for evermore.

Can God bestow better things upon his children then eternal life? who is the efficient cause of salvation by the working of the holy Ghost in the hearts of his children, through faith in Christ Jesus. For faith is the testimony of God's spirit: which spirit doth not only speak within us, but also persuadeth us of the good grace of God towards us by arguments drawn from our free redemption in Christ.

Lastly, the same spirit mortifieth sin in us, and quickeneth our mortal bodies, to bring forth most sweet & pleasant fruits unto God.

This breedeth that inward solace joy and peace which the mind and conscience hath with God, because it is freed from the bondage of sin the curse of the law, &c. and restoreth to grace again.

This joy and solace of a good conscience, the Apostle calleth it the kingdom of God. Ro. 14.17. And an especial fruit of the holy Ghost▪ Gal, 5, 22. And a sure consequent of our justification by faith. Ro. 5.1. and the child of God in all his troubles comforteth himself therewith as with a feast. David longed for this joy, as appeaeth in his earnest prayer for it, where he crieth, saying, Restore to me the joy of thy salvation, and stablish me with thy free spirit. Many which seek to enter in at the straight gate shall not be able. Wherefore thou secure worldling, thy conscience telleth thee that thou hast not yet sought the Lord aright: thou hast not yet repented, and thou art not yet a lively member of Jesus Christ. And further thou knowest that, howsoever thou art alive at this time, yet thou hast no lease of thy life. God may call thee forth of the world the next year, the next hour: yea he may strike thee with a sudden death at this very present And in very truth if thou goest forth of this world being no repentant sinner, thou goest damned to hell. Therefore delay not one minut of an hour longer, but with all speed repent and turn unto God, and bring forth fruits worthy amendment of life, that all thy sins may be done away, when the day of death or the day of judgment shall be. And do not think with thyself it shall be sufficient to defer thy turning unto God till the last day, for late repentance is seldom true repentance. And he which continueth long in any sin, is in a dangerous case. If a man lie long sick in any disease, he will scarce recover his former health: and he which is grown in the custom of any sin, & the sin is become ripe in him, it is a thousand to one he is never saved, according to that of S. James, Sin being perfitted bringeth forth death.

Let us therefore without any delay repent and turn unto God: for if we live in this world not being true Christians, we are far more vile then the basest Creatures of all even the dog or toad. For first we are nothing else but a filthy dunghill of all abomination & uncleanness, the stink whereof hath infected heaven and earth, and no perfumes could ever delay it in the nostrils of God: but only the suffering of Christ being a sacrifice of a sweet smelling savor to God: we make it very dainty to come near a lazer man full of botches, blaines & sores: but much more are these mē to be abhorred, which have lien many years stark dead in sins & trespasses: & therefore now do nothing else but rot & stink in them like ugly loathsome carrions.

Again if we live as secure worldlings & carnal Ghospellers, & not as true Christians, we are in danger of all the judgments of God, so that every moment some of thē may befall us· We may perish suddenly by water, with the old world, we may be consumed with fire & brimstone with Sodom & Gomorrah: we may be swallowed up of the earth with Corah, Dathan, and Abiram, we may hang our selves with Judas, we may have our brains dashed out against the ground & be eaten up of dogs with Jezebel, we may die in hardness of heart with Pharaoh, we may despair with Cain & Judas, we may be stricken with sudden death with Annanias and Sapphira his wife: we may be eaten of worms with Herod : we may be smitten that we cannot hear God's word with Felix : we may void our guts at the stool with Arius : we may cry at our death y ^t we are damned with Latomus: we may be left unto our selves to mock, blaspheme, and renownce Christ with Julian the Apostate, & we may suffer many more fearful judgments whereof the Lord hath great store, & tend to the confounding of them y ^t will not be humbled under his hand. Contrariwise the true Christian is so far out of the reach of God's judgments, that they cannot hurt him. Christ is a covering and a cloud unto thee against the heat & tempest of God's judgment, when a man's heart is sprinkled with the blood of this immaculate lamb, all the plagues of God pass over him. In the destruction of Jerusalem the righteous bear a mark in their forehead & are saved. Therefore let him that regards his own safety become a Christian.

Now because you see that there be many strong bars and stops out of heaven, & a very wide passage into hell: the best counsel therefore I can give you, if it were for my life, is to be much exercised in the word of God, both in the hearing reading & meditation thereof: and also to purchase unto yourselves the sincere ministry of the Gospel, & to make conscience to live under it, esteeming yourselves happy if you have it, though you want all other things: & unhappy if you have it not, though you have all other things. For it is a peerless pearl, & an incomparable Jewel: for the purchasing whereof we are advised by our Lord Jesus to sell all that we have rather then to go without it. Again our Savior Christ giveth the same counsel to the Church of Laodicea in these words. I counsel thee to buy of me gold tried by the fire, that thou mayest be rich, and white raiment that thou mayest be clothed, and that thy filthy nakedness do not appear: & anoint thine eyes with eye-salve, that thou mayest see: where you see the word of God is compared to most precious gold, whereby we are made spiritually rich: and to glittering attire, wherewith our naked souls are clothed, and to an eye-salve, wherewith our spiritual blindness is cured. We are advertised also by Jesus Christ, whose counsel is ever the best, that we should buy these things whatsoever they cost us. The same counsel also giveth wise Solomon, saying buy the truth but sell it not. So thē we see the counsel which herein I give thee is not mine own, but the counsel of Jesus Christ himself, and Solomon the wise. Ego fidenter dico I speak boldly: and who can or who dare speak against their counsel.

Now as I have advised you to be much exercised in the hearing, reading & meditation of the word of God, which is indeed good, profitable & necessary: yet you must of necessity frequent preaching of the word, the sound preaching of the Gospel: which is the chiefest and most principal means which God hath ordained and sanctified and for the saving of men's souls: as it is plainly set down. When the world (by wisdom) knew not God, in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe. For the word preached is the ordinary means to work faith, which indeed is confirmed by hearinng, reading, meditation in the word, prayer, &c. As it is written. How shall they call on him, on whom they have not believed? and how shall they believe in him whom they have not heard? & how shall they hear without a Preacher.

For that Nineveh repented at the preaching of Jonah. It was therefore the word of the Lord preached by the ministry of Nathan, that was the instrumental cause of King David's hearty repentance, as Samuel recorded it, & he confesseth it in the 51. Psal.

Here then you see, that the chiefest and most principal means which God hath ordained & sanctified for the saving of souls, is the word of God preached▪ & faith is thereby increased and wrought in the hearts of the hearers: As Saint Paul saith: Faith is wrought by the word of God preached.

Faith doth not only hear the word, receive the word, understand the word, rejoice in the word for thus far many hypocrites have gone in the profession of faith, as appeareth by the seed sown in the stony ground, he heareth the word, & incontinently with joy receiveth it, yet hath he no root in himself, & dureth but for a season, for as soon as tribulation or persecution cometh, because of the word by & by he is offended. But faith also openeth the most secret part of the heart, & therein hideth the word of God as a most precious Jewel, in a treasure house, for the good uses which God hath appointed. And of this keeping of the word in the secret of the heart these places do testify.

[ 1] Pro 4.20. My son hearken unto my words, incline thine ear unto my sayings: let them not depart from thine eyes, but keep them in the midst of thine heart.

[ 2] Psal. 119.11. I have hid thy promises in mine heart that I might not sin against thee.

[ 3] Psal. 51. Behold thou lovest truth in the inward affections, therefore hast thou taught me wisdom in the secret of my heart.

[ 4] Luke 2.19. But Mary kept all these sayings and pondered them in her heart. Again, verse 51. His mother kept all these sayings in hir heart.

For if the word of God be not well wrapped in the heart▪ it shall be soon uncovered, discryed & devoured of some adversary, or some evil weed will grow therewithal & choke it as appeareth in the evil hearers who are compared to the seed which was sowed among thorns: He heareth the word, but the care of this world, & the deceiptfulnes of riches choke the word, & he is made unfruitful.

But the immortal & everlasting seed, which was sowed in the good ground, was so deeply rooted in the heart of S. Jeremiah, y ^t he cried out against such evil hearers, saying, His word was in my heart as a burning fire shut up in my bones: and I was weary with forbearing, & I could not stay, for I had heard the railing of many, and fear on every side. & Cap. 23.9. Mine heart breaketh within me because of the Prophets, all my bones shake. I am like a drunken man & like a man whom wine hath overcome; for the presence of the Lord, and for his holy words. ver 29. Is not my word like fire (saith the Lord) & like a hammer that breaketh the heard stone ?

Now dearly beloved, this doctrine which I teach you is not mine own, it is the doctrine of Jesus Christ, which converteth the soul: which teacheth the word of God truly, & guideth the hearts of every true Christian, the plain man's pathway in at the strait gate, leading to everlasting salvation.

A wake thou therefore that sleepest in the bed of sin, & make thy flinty heart to bleed and shed rivers of tears betimes in beewailng of thy sins: & be heartily sory for them, and stand up from the dead & Christ shall give thee light: open thine heart without any further delay to receive Christ, and then he will come & bind the strong man Satan, & cast him out, & dwell in thee himself. Then the gates of hell shall never prevail against thee; then shalt thou enter w ^t Christ in at the straight gate and narrow way, which leadeth unto eternal life, and there dwell with him forever.

Open therefore unto us O Lord, the gates of righteousness that we may go into them and praise thy holy name. This is the gate of the Lord, the righteous shall enter into it and praise him for evermore.

The God of peace, which brought again from the dead, the Lord Jesus, the great Shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in all good works, cut of all lets and hindrances both within us, & without us: sanctify us throughout, amend all our imperfections, & keep us blameless until the day of his most glorious appearing, that we may enter with him into his heavenly kingdom: to whom with the Father and holy Spirit, one God in Trinity, & trinity in unity, be all blessing & glory world without end. Soli Deo gloria.