OUr Lord Iesus Christ saith in the 20. of Math. Many are called, but few are chosen. In the 7. of Math vers. 13. hee bids vs Enter in at the strait gate: Via lata et spaciosa. for it is the wide gate and broad way that leadeth to destruction: many there bee that goe in thereat: because the Gate is straight and the way narrow that leadeth vn­to life, Luk 3.23. and few there be that finde it

In this place of Saint Luke we read of a certaine man which came to our Sauiour [Page 2] Christ and asked him of purpose, whether few should be saued. To whom our Lord Iesus answered thus Striue to enter in at the straight Gate for many (I say vnto you) will seek to enter in and shall not be able In which Answer albeit our Sauiour doth not answer directly to his question,Via arcta. quae ducit ad vitam. either nega­tiuely, or affirmatiuely: yet doth he plainely insinuate by his spéeches, that few shal bee saued.

Reuerend regarded in Christ Iesus: this is a sufficient motiue whereby our Sauiour Christ forewarneth vs, that if we doe not in time repent, forsake our sinnes and seeke after God: both the ancient Christian Fa­thers, (whose eyes saw not that we see, nor their eares heard not that we heare) yea the very Heathen also shall rise vp in iudgement against vs. For it is good counsell which Saint Augustine giueth. Quid prodest si omnia habes, eam tamen qui omnia dedit non habere? What is a man the better though he haue all things, and bee 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 haue also from God. Oh (saith one) con­sideret periculum meum. Hee that is displea­sed [Page 3] with me, let him consider my danger: for saith not God to Ieremy, Ier. 1.17 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 worme of the earth why dost thou storme? the sea heard and o­beyed the voyce of Christ: and dost thou stop thy eares? Mare audit, ventus cessat, et tu suflas? The sea waxed calme, the winde was still, and dost thou begin to bluster and swel? Do not we speake from the mouth of God? Doth not the holy Ghost gaine vs lofty and glorious titles?Tit. 1.7▪ 1 Cor. 4.1▪ Ma. 16.19 20. Apo. 3.7▪ 24. 2. Cor. 8.23. as the Stewards of Gods owne house, Disposers of his secrets, Dis­bursers of his treasures, Kéepers of the broad seale, Keepers of the keyes of heauen, Gods Secretaries, Gods Ambassadors, An­gells, yea the very glory of Christ: and all this to expresse the excellency of our calling: yet the vild varlets and venomous vermine of the Earth dare call vs proud Prelates, pild Parsons and pelting Priests▪ O mon­strous & intollerable impiety: I speake to all sorts, not to some few of one sort.Act. 7. But that which herein I speak is not much more then that of the Apostle Paul (as some of your own [Page 4] Poets haue said) which is warrantable.

One thing therefore deare Christians let me beg of you: to wit that you would heare diligently, receiue zealously, and iudge sober­ly & discreetly. Non mea verba sunt, sed ver­ba vitae eternae, They are not my words but the wordes of eternall life.Mat. 10. Mat. 13. Mat 4. Luk. 8. For the word of God hath sundry hearers: some receiue it, some receiue it not. Note the Parable of the séed: the séed of the word of God when it was sowed: some fell by the high way side, some vpon stony ground, some vpon thornes, and some in good ground, &c. But more briefely & strictly the word of God hath two sorts of hearers:Ioh. 6. Elect and Reprobate. The Elect say with Peter. Domine ad quem ibimus? verba vitae eternae habes: Maister to whom shall we goe? thou hast the wordes of eter­nall life. The Reprobate say, Durus est hic sermo: this is a hard saying, who can heare it? can mortality put on immortality? can this corruption put on incorruption? can Christ be God and man? can God beget a Son?Fox in the Booke of Mart. as of late the Diuel of Norwich diue­lishly said? yea worse then a Diuel was hee: For the Diuells in the 4. of Luke acknow­ledged Christ, Luk. 4. crying & saying thou art Christ the son of God, but this diuel denyed Christ.

[Page 5]The word of God is preached in vaine to many: the hony is lost that is put into ves­sells of gall: the fish is cast away that is put into dry pooles: and the séede perisheth that is sowed vpon the sande.Ciprian cont. Dem. Tract. 1. pag. 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 labour and to no purpose, to offer light to a blind man, spéech to a deafe man, wisedome to a grosse head: seeing y^t a grosse head cannot perceiue, a blinde man cannot see, & a deafe man cannot heare. The aunci­ent 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 heare the word of God at all, then to heare with mallice, or to heare it w^t hippocrisie, we say, better in respect of euills.

Therefore my deare 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 Sauiour Christ: wherein, I doe [Page 6] you, I meddle not at all with any contro­uersies in the Church, or any thing in the state Ecclesiasticall, but onely enter into a controuersie with Sathan and sinne. It is contriued into thrée principall heads: wher­in our Sauiour Christ declareth how hard a thing it is to enter into life, and how few shall enter. In the first our Lord Iesus bids vs striue earnestly.Luk. 13.23. In the second hee affir­meth that the gate is very straight. In the third he saith many which séeke to enter in▪ shall not be able.

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

As touching the first head, where he bids vs striue earnestly,1. Cap. noting thereby that it is a matter of great strife against the World, the Flesh, and the Diuell: And therfore we may rather wonder that any shall be saued, then so few shall be saued. For wee haue all the lets and hinderances that may be, both within vs and without vs: we haue (as they say) the Sun, Moone, & seauen starres against vs: we haue all the Diuells in hell against vs, with all their hornes, heads, maruelous strength, infinite wiles, cunning deuises, déepe flights, and methodicall temptations. [Page 7] Heere raues a sore streame against vs: then haue we this present euill world against vs with his innumerable baites, snares, nets, ginnes grins, &c. to catch vs, fetter vs, and intangle vs. Here haue we both profits and pleasures, riches and honor, wealth and preferment, ambition & couetousnes. Here comes a campe royall of spirituall and inui­sible enemies. Lastly, wee haue our flesh, that is our corrupted nature against vs: we haue our selues against our selues: For we our selues are as great enemies to our sal­uation as either the world or the Diuell: For our vnderstanding, reason, will and affections are altogether against vs. Our natural wisedome is an enemy vnto vs: our concupiscences & lusts doe minister strength to Sathans temptations, they are all in league with Sathan against vs, They take part with him in euery thing against vs and our saluation, they fight all vnder his standerd and receiue their pay of him: This then goeth hard on our side, that the Diuell hath an inward party against vs, and wee carry alwayes within vs our greatest ene­my, which is euer ready night and day to betray vs into the hands of Sathan: yea to vnboult the doore to let him in to cut our [Page 8] throats. Here then wee sée an huge army of dreadfull enemies, and a very legion of Di­uels lying in ambush against our soules: are not we therefore, poore wretches, in a most pittifull case, which are thus bessedged and betrayed on euery side? All thinges then du­ly considered, may not wee iustly maruaile that any shall be saued? For who séeth 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 Diuell. But yet further I wil shew you, by other apparant and euident reasons, that the number of Gods Elect vpon the face of the earth are very few in comparison, which may thus be considered. First let there bee taken away from amongst vs the Papists, Atheists, and Heretiques. Secondly, let there be shouelled out all vitious and noto­rious euill liuers as swearers, drunkards, whoremongers, carnall worldlings, decei­uers, cosoners, proud men, riotors, game­sters, and the prophane multitude. Thirdly, let there be refused and sorted out all hippo­crites, carnall Protestants, vaine professors backe-sliders, decliners and cold Christians. Let all these (I say) be seperated and then [Page 9] tell me how many sound, sincere, faithfull, and zealous worshippers of God will bee found amongst vs? I suppose we should not néede the Art of Arithmeticke to number them, for I think there would be very few in euery village, towne & Citty, I doubt they would walke very thinly in the street, so as a man might easily tell them as they go. Our Lord Iesus asketh a question in the Gospell of S. Luke, saying,Luk. 18.8. Doe you thinke when the sonne of man commeth, that he shall find faith on the earth? to the which wee may answer, surely very little.

To make it more clearely manifest that few shall bee saued:Genesis. in the first age of the world, all flesh had so corrupted their waies that God could no longer beare them, but euen vowed their distruction by ouerflow­ing of waters: when the flood came how few were found faithfull? eight persons were only saued by the Arke. How few righteous found in Sodome, & the Citties adioyning? but one poore Lot and his family. How few beleeuers were found in Iericho? but one Rahab. How few of the old Israelites en­tred into the Land of promise? but two, Caleb and Iosuah: the rest could not enter in because of vnbeliefe. The true and inuisi­ble [Page 12] Church was small, during the gouern­ment of y^e Iudges, as apeareth plentifully in that booke. In Elias time the Church was so small that it did appeare weak.1. Kin. 17. In the raign of the Kings of Israell and Iudah, the sin­cere worshippers were very few, as appea­reth by the complaint of all the Prophets. During the captiuity, the Church was as the moone vnder a cloud: she was driuen in­to a wildernesse, where she did hide herselfe. During the persecution of the Gréeke Em­pire by Gog and Magog, and Egypt, they were fewest of all. In Christs time, with what silly company did hee begin withall? How were all things corrupted by the Priests, Scribes, and Pharises preaching there were few beléeuers. After the first six hundreth yeares, what an ecclipse was in the Church, during the height of Antichrists raigne? How few true worshippers of God were in the world for the space of almost nine hundreth yeares? Since the Gospell was preached and spred abroad how few doe beleeue▪ And as the Prophet Esay saith, Domine quis credidit auditui nostro?Esa. 53.1. Lord who hath belieued our report? Thus then you sée, it doth appeare (both by Scripture, reason, and examples of all ages) that the [Page 13] number of the elect is very smale, and when when all comes to all few shalbe saued. Therefore let vs striue earnestly to goe in at the straight gate, for the small num­ber of those that shalbe saued ought to thrust vs forward to enter in thereat. Christ saith Contendite intrare per angustam portam, Luk. 13.24. quia multi (dico vobis) studebunt intrare, et non poterunt. Striue to enter in at the nar­row gate, for many (I say vnto you) will séeke to enter in and shall not be able. And in an other place, hee saith, The gate is straight and the way narrow that leadeth vnto life, and few there be that finde it. Mat. 14. If men would consider of this, and try with themselues whether they be of that small number or no; it would make them looke better about them, &c. Death threatneth vs, who is very terrible to the flesh, and the re­membrance, of it very bitter to a man that is sowced, soaked and setled in the pleasures of this world. It flattereth no man, it regar­deth not persons, it waigheth not friendship, it careth not for rewards, it is very grim, vgly, and cruell, and killeth downe right where it hitteth.Bernard sermone ▪ 7 de aduent domini. Therefore Christ bids vs striue earnestly. To knit vp this point, S. Bernard saith, there is none of vs all which [Page 12] standeth not in néed of councell, propes, and helpe. The generall misery of mankind is triple, &c. For both we are easie to be sedu­ced, and vnable to doe well, and very weake to resist. If we would discerne between good and euill, we are deceiued: if we goe about to doe good, wee quickly faint: if we endea­uour to resist euill, wee cannot endure, but are easily ouercome. The tiranny and rage of Sathan is vnspeakeable, and his power mighty: the baytes of the world be innumerable, and our flesh fraile and weak: They are thrée deadly enemies to our salua­tion, against whom we must al ioyntly fight.

Our aduersary the Diuell is a roaring Lyon,1. Pet. 5.8.6 12. 1. Ioh. 5.16. 1. Ioh. 2.16. rangeth about, séeking whom he may deuour, and inuenteth a thousand waies to entrap vs, & bring vs to euerlasting shame and destruction. For S. Paul saith, wee wrestle not against flesh and blood, but a­gainst rule, against powers, against worldly gouernours of the darkenesse of this world, against spirituall wickednesse in all spiritu­all places. Our second enemy is the world, the whole world is altogether set on wicked­nesse,Gal. 5. there is nothing in the world but the lust of the flesh, the lust of the eyes, and the pride of life.

[Page 13]The third, our flesh,1. Pet. 2 11 our flesh which re­belleth, and lusteth contrary to the spirit, fleshly lusts fight against the soule: Here you sée what enemies they bee to our salua­tion.

How then shall wee striue to enter in at the strait gate and narrow way leading to euerlasting life?The waies and means of striuing First resist the Diuell and hee will fly from you. Resist him in faith, in Prayer, and in the word. Secondly, be cruci­fied to the world euen as strangers, which are not of the World.Luk. 4. 2. Tim. 4. For we haue no abi­ding Citty héere: but we séeke one to come, saith the Apostle. Lastly, chastice thy body with watchings with labour, with fastings:Gal. 6.14 He. 13.14. it is a great victory to ouer come the Diuell, a greater to ouer-come the world, and the greatest of all to ouercome thy flesh & fleshly vnruly affections. To him that ouercom­meth shall begiuen a crowne: But he that is ouercome shall be the continuall bond­man of Sathan, our vild and cruell enemy.2. Tim. 4 Let vs so striue that we may ouercome: hee onely that striueth lawfully shall be crow­ned. Let euery man therefore keepe his stand or station in all obedience and readi­nesse. Stoutly must we fight vnder Christs victorious Banner. They are not trifles [Page 16] for which wee striue: therefore let vs not shrinke nor cowardly runne away: but with an inuincible courage in an assured hope of victory, abide all warlike miseries sustay­ned with the comfort of that reward: which no man shall receiue except hee striue law­fully.2. Tim. 2 No man that putteth his hand to the plow and looketh backwards is worthy of the kingdome of heauen:Mat. 10. but he that endu­reth to the end shall be saued.

Now wée striue for Christ and not for Antichrist;1 Cor. 13. for the truth, and not against it. I can doe nothing against the truth but for the truth, saith Saint Paul: for the Gospell, and not for the doctrine of men: for true re­ligion, not for superstition must we striue. But our striuing for the most part is all a­wry and wicked: we striue who may be the proudest, pretending equality: we striue in­déed for superiority, neither equall nor supe­rior can we abide: we striue how to supplant and ouerthrow one another: enuy hath made men impudent, striuing to vndermine and cast downe the walles of innocency: striuing how to place and displace; how to disgrace, and how to bring into fauour; how to set vp and how to throw downe. And in so doing wée striue against our selues, and [Page 15] for the aduantage of our deadly foes. This warre is not Christian, this is not to striue lawfully: this is not to fight a good fight: this Uictory shall not bee crow­ned.

Behold in a word, I speake vnto you all: how many are there amongst you (a shame to speake it) that séeke to striue against your selues and follow the example of the multitude: namely in swearing▪ blasphemy, cursed speaking, rayling, backbiting slande­ring, chiding, quarrelling, contention, iest­ing, mocking, flattering, lying, dissemb­ling, &c. These things doe ouerflow in all places, so as men which feare God, had bet­ter bee any where then in company with such men.

Lactantius Firmianus speaking of the end of the world, saith: Si erunt boni, Lactant. Acephali c. 11 praede ac ludibrio habebuntur. If there remaine any good men at that time, they shall be cou [...]ted a pray, a booty, a mocking stocke. Canst thou not flatter? Canst thou not lye? Canst thou not play the Hyppocrite? Canst thou not follow the fashion, and serue the stage? No, then thou art no méete man to liue in this world: choose a few companions. But I say vnto you as Nestor did vnto his chil­dren; [Page 16] pray, for vnlesse God helpe vs, wee all perish.

Now I beséech you bretheren and fellow Prisoners, euen for [...]esus Christs sake doe not as the multitude doth, which we see dai­ly before our eyes to wallow in wickednes: but keepe your selues from the broad way and wide gate, leading vnto euerlasting damnation.

Striue earnestly. The Almighty God of his ineffable goodnes, when hee saw the weaknesse of our flesh by nature prone to euill, and therefore vnable to withstand the Diuell, who is called a Dragon with seauen heads for his subtilty, & ten hornes for his cruelty) euen then most louingly shewed an excellent remedy wherby we migh preserue our selues from iniury, and that is prayer. It behoueth vs to take it for our weapon, that we may kéep our selues from the inua­sion of Sathan. For as the Lyon (at the sight of a Cocke) is discomforted, and at his crowing betaketh himselfe to his heels:Gaudetius Merula de merorabili­bus l 20.9 Lactant de error. ca. 10. So doth Sathan both stand in feare of a godly man, and flye at his prayer. And Lactantius noteth, Diuells do hurt but the faint hear­ted: such as the great and mighty hand of God doth not protect, which are prophane [Page 17] from the sacrament of truth: but the [...], that is the true worshippers of God, doe the Diuells feare.

Let vs valiantly take this weapon in hand and manfully fight with Sathan and sin▪ let vs try our combate in the field of the holy Scriptures; let vs begin to trauerse the way of Gods commandements, and breake into these wordes. The afflictions of this present time are not worthy of the glory that shall be shewed vnto vs. Ro. 8.19▪ Let vs striue to en­ter in at the straight Gate and narrow way leading vnto eternall saluation: to wit chari­ty, which is the root and mother of all good works: ioy in seruing of God,Gal. 5.22▪ peace or tran­quility of mind in the stormes of this world: patience in aduersity, longanimity in ex­pecting our reward: bonity in hurting no man: benignity in swéet behauiour: gentle­nes in occasion giuen of anger: faithfulnes in performance of our promises: modesty without arrogancy: continence from all kinde of wickednes: chastity in conseruing a pure minde in a cleane and vnspotted bo­dy.. Against these, saith Saint Paul, there is no law: contrarily,Gal. 5.20.21. let vs shun and auoid the broad way and wide gate leading vnto euerlasting destruction: namely fornication, [Page 16] vncleannes, wantonnes, letchery, idolatry, poysonings, enmities, contentions, emulati­ons, wrath, strife, dissention, sects, enuy, murder, drunkennes, gluttony, & such like, of which I foretell you as I haue told you before, that those men which do such things shal neuer obtain the kingdome of heauen.

Héere then you sée how hard a thing it is to striue to enter into the kingdome of hea­uen, and how few shall enter, therfore some because it is difficult to striue, striue not at all. But Chist bids vs striue earnestly, & promiseth euerlasting peace & comfort vnto him. Contendenti et vincenti, that striueth & ouercommeth, saying, though in the world ye haue no peace,Iohn. 16.33. but tribulations & afflicti­ons, yet be of good chéere. Ego vici mundum et omnia in hoc mundo. I haue ouercome the world, & all things in this world, & there­fore in me you shall haue peace eternally.

2. Cap.In the second head our Lord Iesus 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 eternall life without vehement suit, earnest prayer and supplication vnto God for the forgiuenes of their sinnes, wrought by the [Page 21] spirit of all Christians with an inward and true repentance: and God shal derect all thy wayes and appoynt thée how to goe either hither or thither as the Prophet Esaias saith▪ Though the Lord giue thee bread of trou­ble, & the water of affliction & aduersity, Esa. 30.20.21. penis arc­ta breuis. thy raine shall be no more scant: but thine eyes see the raine: yea and thine eare shall heare the talking of him that speaks behind thee. This is the way, walke therein, turne not aside neither to the right hand nor to the left. Wherfore: hoc opus, hic labor: endeauour we, and let our chiefest care, yea our grea­test endeauor be: for the vertue of his grace the antecedent to glory, both which are his free guift. The Lord will giue grace and glory, and no good thing will he withheld from them that walke vprightly.

As I haue shewed you of sundry lets both within vs and without vs which doe keepe vs backe from God and hold vs fast in our sinnes:Psal. 84.11 so now vnto all that hath beene saide before, I will lay forth vnto your view seauen especiall lets and hin­derances vnto eternall life: which may not vnfitly be termed seauen barres out of Heauen, and seauen gates into Hell: and thereby you shall perceiue that the gate is [Page 20] very straight that leadeth vnto life, and few there be that find it.

The first which is infidelity is proued out of the fourth Chapter to the Hebrewes where it is thus written:Heb. 4. Vnto vs was the Gospell preached as vnto them: but the word which they heard profited them not, because it was not mixed with faith in those that heard it. And againe they could not enter in because of vnbeleefe. Héere we sée that vnbeliefe did barre out the old people frō entring into the land of promise: which was a figure of Gods eternall Kingdome. And sure it is that the same vnbeliefe doth barre out thousands of vs. For many will beléeue nothing but their owne fantasies: they will not beléeue the word of God; es­pecially when it is contrary to their lust & likings, profits and pleasures. Though things be manifestly proued to their faces, and the Chapter and verse shewed them: yet will they not beléeue: or though they say they will belieue, yet will they neuer goe a­bout the practise of any thing, but reply a­gainst God in all their actions. And for the most part when God saith one thing, they will either say or doe another: when God saith yea, they will say no, and so giue God [Page 21] the lye. Some againe will say, if all be true that the Preachers say▪ then God helpe vs. Thus you sée how infidelitie doth bar men out of Heauen and cast them into hell.

The second gate, which is the presumpti­on of Gods mercy: for if men be sharply re­proued for their sinnes, and exhorted vnto repentance by and by they take couert say­ing God is mercifull, as though God were made all of mercy and that there were no iustice in him at all: and thus the wicked make Gods mercy an occasion, which though the Prophet Nahum in the first Chapter of his prophesie doth sharpely re­proue: The Lord (saith he) is slow to anger, but he is great in power, and will not sure­ly cleare the wicked. Here we see that God will not surely spare such as goe on in their sinnes presuming of his mercy, and saying in their hearts, If I may but haue a Lord of mercy vpon me thrée howres before my death, I care not. But it is iust with God when those three howers come to shut them vp in blindnes, and hardnes of heart as a iust plague for their presumption. Therfore the Prophet Dauid, seeing the greeuousnes of this sinne, prayeth to be deliuered from it. Keep me O Lord from presuptuous sinnes, [Page 20] let them not raigne ouer mee. Let all men therefore take héed of presumptious sinnes, which is the onely cause that sinne doth so mightily abound in our age: and let vs not continue in sin presume of Gods mercy, but let vs come vnto God for mercy, while the gates of mercy are opened vnto vs: For though God be full of mercy, yet will hée shew no mercy to them that presume of his mercy, but they shal once know to their cost, that Iustice goeth frō him as well as mercy. And therfore it may wel be called the strait gate to heauen and the wide gate to Hell.

Let vs come to the third gate, which is the example of the multitude, for that doth harden & imbolden men vnto sin: As when many birds do flicker & flock together, they fall vpon the net without any feare, but one or two alone wil be affraid. Euen so the ex­ample of many sin companions do imbol­den men to run through the snares of Sa­than without any mistrust. This is proued in the 23. of Ex. where the Lord saith flatly, Thou shalt not follow a multitude to doe euill. This is a thing that hindreth a great number from God, for they neuer looke vp vnto God, or to his word, but stare vpon the common multitude and doings of most [Page 23] men, and examples of the world, thinking that if they do as the most men doe, as their forefathers haue done before them, they are cockesure and of an euen ground. And here­vpon riseth their diuellish Prouerbe, Doe as the most men doe, and the fewest will speake of you, which is a very wicked spéech But they haue forgotten S. Pauls rule: Ne configuremini seculo isto, &c. Fashion not your selues like vnto this world. These fel­lowes that stand vpon the multitude will reason thus, we sée none of these great ones of the world, none of the noble, none of the rich, none of the wise and prudent receiue this doctrine, but onely a few Shackragges and beggerly rascalls, and therefore it is a token that it is nothing worth and that it is doubtfull, and not for vs to meddle withall. Loe what thoughts may créepe in­to our hearts, and how slily Sathan may trumpe in our way and blindfold vs, and lead vs away in the dark by doting and dor­ring vs with the example of the multitude. Let vs therfore take heed, of these pitfalls which Satan layeth in the way and not be caried away with these thoughts & reasons. The wicked beare themselues in hand that they shall win the game, and that the goale [Page 24] 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 bee but a handfull of people, and they a great multi­tude: and that in a manner the whole world agréeeth with them to practise our death. Thus the Diuell doth cast a mist before their eyes, and leades them away from the straight Gate to heauen, and brings them into the broad way, which leadeth them to the bottomlesse pit of hell. Therefore my deare Bretheren, let vs stand fast in the word of the Lord, and take héed of bending with the way that we be not carried away, or bowed quite downe with the raging streame of the multitude for the sway of the world doth way downe all thinges that can be spoken out of the word of God, and ope­neth a very wide passage into Hell.

Now let vs procéed to the fourth Gate in­to hell, which is the long custome of sinne, for that taketh away all sence and féeling of sinne, and making it as it were an other na­ture vnto vs,, so that wee may as well al­ter nature as shake it off, when it is thus soldered vnto vs through long custome, this [Page 23] is noted by the Prophet Ieremy to be a very dangerous thing. For hee saith,Ier. 13.23. Can the blacke Moore change his skin, or the Leo­pard his spots? then may ye also doe good, which are accustomed to doe euill. Héere the Prophet affirmeth that it is as hard to cure an old disease that is bred in the bone, or to remedie a sin that hath béene hatched and brought vp with vs, as to wash a blacke Moore white, or to change the spots of a Leopard, which cannot be without the de­stroying of nature. And surely, trye it who will, hee shall finde it as hard a matter to leaue an old custome, whether it be of swea­ring, gaming▪ lying, whoring, euill compa­ny, or any other sinne, as to wash an Aethi­opian. Therefore it is written, Pro. 27. Though thou shouldest bray a foole in a morter among wheate brayed with a pestle yet will not his foolishnes depart from him:Prou. 27. So that as long as we are in custome with sinne, the doore of Heauen is barred vp a­gainst vs.

Now let vs heare of the fift gate, which is the long escaping of punishment this is auouched by the wise man in these wordes. Because sentence against an euill worke is not executed speedily, Eccl. 8.11▪ therfore the hearts [Page 24] of the children of men, haue set them to do euil. Where he sheweth 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 haue sinned: For if God should forth­with strike downe one, and raigne downe fire and brimstone vpon another & cause the earth to swallow vp the third, then men would feare indéed. But God taketh not that course, for though he méeteth with som in this life, yet he lets thousands escape, and that makes them more bold, thinking they shall neuer come to their answer Euen as an old Theefe, which hath a long time es­caped both prison and gallowes, thinkes he shall alwayes escape, and therfore goeth bouldly on in his thefts. But let men take héed for as the prouerbe saith, though the pitcher goeth long to the well, yet at last it commeth broken home: so though men es­cape long vnpunished for sin, yet shall they not alwayes be freed: for there will come a day of reuenge, a day that will pay thē home for all. Thus you sée that impunity leadeth numbers to destruction: that is, when men are let alone, & not smitten by the hand of God, nor punisht by law of the Magistrate.

[Page 29]The sixt Gate is the beholding of other mens déeds: for when some men, that haue a wicked and vngratious life, & haue béene notorious sinners euen to the world ward, so that euery man could poynt at them, if vpon their death-bed, they say a few good wordes, and cry God mercy, and say their prayers, and forgiue all the world, and so dye quietly, it is maruellous to heare how the foolish people of the world will exalt them, and iustifie them saying, He made a very good end as any man could make, and dyed as quietly as a lambe, & set all things in good order before he dyed. Héerevpon an other wicked & monstrous varlet is encou­raged to sin: for thinketh he, such a man li­ued as wickedly and loosely as I, or any man else, and yet he made a very good end and why may not I doe so too? But alasse, these mens eyes are bleared: for to dye qui­etly, is not to dye godly, to crye God mercy for fashion sake, is not to haue God merci­full, to say a few praiers with téeth outward is not to dye in the faith of Christ, for ma­ny do this and yet dye 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 [Page 28] in vppon him, with full streame; said hee would pull downe his Barnes and build greater, and say to his soule: Soule habes multa bona reposita in annos multos: Luk. 12.19 requi­esce, comede bibe, oblectare. Thou hast much goods laid vp for many yeares, liue at ease, eat, drinke, and take thy pastime. But our Sauiour calleth him foole for flat­tering himselfe in security, and promising vnto himselfe long life: moreouer he plain­ly telleth him that the same night he should make a hellish and miserable end. Note I pray you how Iesus Christ the fountaine of all wisedome calleth this man a foole, and yéeldeth a reason thereof, to wit, because he gathered ritches to himselfe, and was not rich in God hee had great care for this life and none at all for that which is to come. So then it followeth that all such are méere fooles indéede, and may bee Chronicled for fooles, (howsoeuer they be taken and repu­ted in the world) which haue much care for their bodies and none for their soules: great care for this life: and none at all for that which is to come. Wel, let all such prophane worldlings as dreame and dote of long life (and therefore defer the day of their repen­tance vnto God) take héed by this mans ex­ample [Page 29] that they reckon not without their host, and bee suddenly snatcht away in the midst of all their pleasures and iollities as Iob saith,Iob. [...]1 24. Some dye in their full strength being in all ease and prosperity: their brests are full of marrow. Wée see therefore how dangerous a thing it is for men to flatter & soothvp themselues with hope of a long life.

Via arctissima the way is very straight,Esa. 2.3. Mich 4 2. Al [...]uding to mount Sion wher the visible Church then was. my little flock speake thus one to another: Come let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob. Et docebit nos vias suas: and hee will teach vs his wayes, and we will walke in his paths for we will no longer follow the multitude: nor walke in the wayes of the wicked: but we will visit the true Church whereas the people are taught by Gods pure word. The Prophet Hoseas saith the waies of the Lord are straight and the iust shal walk in them:Oseas vlt. Cap. vlt, ver. but the wicked shall fall therein. So saith the Prophet Dauid. The Scriptures are a guide to our feet.Psal. 118. So saith the old father Origen. Clausum est negligentibus, inueni­tur querentibus. Orig Ex, Hom 9. It is shut from the negli­gent: but it is open to them that séeke and knock for it. Saint Clemens Alexandrinus saith also. Audite qui estis longe, audite qui [Page 28] 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, harken ye that be néere, the word of God is hid from no man; it is a light common to all men, there is no darknes in Gods word: let vs make hast to saluation, to regenerati­on.Fulgent. in sermo. de confessori­bus. Fulgentius [...], in Scripturis 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 sucke. So saith Irenaeus, Scripturae in aperto sunt et sine ambiguitate: et similiter ab omnibus audiri possunt. The Scriptures are plaine & with­out doubtfulnes, and may be heard indiffe­rently of all men.Chrisost. in 2. Thess. Hom. 3. So saith Chrys. Omnia clara et plana sunt in Scripturis diuinis, quae­cunque necessaria sunt, manifesta sunt: what­soeuer thing is necessary for vs, is alwayes manifest. So saith Epiphanius li. 2. So saith S. Ierome in Psal. 86.Greg. in E­pist. ad Le­andrum. Psal. 24. So to conclude saith S. Gregory. It is a streame wherein the little Lambe may wade, and the great Ele­phants may swim. Therefore lift vp your heads ye gates, and lift vp your selues you euerlasting doores,Eleuatae porta aeter­nales. & the King of glory shall [Page 33] come in. For the Lord hath chosen Syon, and loued to dwell in it; saying, this is my rest for euer: héere will I dwell for I haue a delight therein. Psal. 132.13.14.Tertiū cap.

Lastly our Sauiour Christ saith, that many that séeke to enter in shall not be able: noting thereby, that euen of them that séeke many shall steppe short, because they séeke him not aright. Esaias also saith: Except the Lord of hostes had left vs a séed,Esay 1.9. we had bin as Sodome, and like to Gomorrah. The A­postle alleadgeth out of the Prophets,Es. 10.22. Ro. 9.28. that the Lord will make a short accompt in the earth, and gather it into a short sum with righteousnesse. The Prophet Amos giueth good counsell, saying, séeke the Lord,Am. 5.14. and yée shall liue: séeke good and not euill: hate the e­uill & loue the good, and establish iudgement in the gate. It may be that the Lord of hosts will be mercifull vnto the remnāt of Ioseph.

The reason why many which séeke to en­ter into eternall life shall not be able. God hath appointed vnto euery man that liueth in the Church a certain time of repentance, and of comming to Christ, & he which mis­pendeth that time and is not made Christi­an then, can neuer be saued. This made our Sauiour Christ to wéepe for Ierusalem, and say. Oh if thou hadst knowne at the least in [Page 34] this thy day, Vers. 44. those things which belong to thy peace, but now are they hidden from thine eies. And hée further signifieth the de­structiō of Ierusalem: because she knew not the time of her visitation.Luk. 9.42. Here we learne that the neglecting of this time is one cause why not one or two, but many shall séeke to enter into the kingdowe of Heauen, and yet shall not be able. It is a maruellous thing that they which séeke to be saued should pe­rish: but the fault is theirs which séeke when it is too late.

There are nine things required of all that shall be saued by Christ.9. thinges required.

• 1. He must be a new creature. 1. Cor. 5.17.
• 2. He must liue, not after the lusts of men but after the will of God. 1 Pet. 4.2.
• 3. Hee must be zealous of good workes. Ti. 2.14
• 4. Hee must dye to sinne, and liue to righteousnes. Rom. 6.14.
• 5 He must be holy & vnblamable. Col. 2 6.
• 6. Hee must so walke as Christ hath walked Iohn 2.6.
• 7. Hee must crucifie the flesh with the affections and Lusts. Gal. 5 24.
• 8. Hee must walke, not after the flesh but after the Spirit. Rom. 8.1.
• Last of all he must serue God in holines [Page 35] and righteousnesse all the daies 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 vaine do men say they hope to be saued by Christ, when as they walke wickedly and dissolutely: The reason hereof is, because the members must be sutable to the head: But Christ our head is holy, therefore we his members must be holy also: as it as written,1. Pet. 1.16. Be yee holy, for I am holy. Otherwise if we will ioyne prophane & vnholy members to our holy head Christ, then we make Christ a monster: As if we should ioyn swearers, drunkards whoremongers and such like to be the members of Christ, and to haue life & saluation by him. But the case is far other­wise: For first of all before a Christian can come to haue an inward féeling and true vn­derstanding of these things, there are fiue o­ther especiall things to be required of euery true Christian which liueth in the Church.

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

Secondly, the acknowledgment of Gods angry countenance to be most iustly bent a­gainst him for his sinnes.

Thirdly, an inward sorrow and paine of [Page 36] the heart and soule for sinne.

But here we are most warily to take héed that we content not our selues with these thrée former points, for if we doe, the vilest firebrands in hell, Iudas, Phatao, Saul, Herod Achitophell, & such like, shall go before vs, 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 sée by Iudas, who is said to haue repented, & which is more, to haue confessed his fault, & which is most of all, to haue 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 saued thereby, though he neuer made confes­sion nor satisfaction: And why? because it sprang of a true and liuely faith in Christ.

Quid ergo est? What is it then that is re­quired at our hands? these two things sub­sequent most chiefely 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 sinne. For such onely begin to cease from sinne.

Lastly, the acknowledgment of the mer­cy of God offered in that one redéemer, and onely mediator betwéene God and man,1. Tim. 2.5 [Page 37] the man Christ Iesus, with a full perswasi­on of the hart, a sure confidence of an assured rest of conscience grounded vpon the pro­mise of Gods mercy, that we shall be fréely accepted with God in Christ: for that.

First our sinnes are purged in his blood. 1. Ioh. 1.2. Esa. 53.

Secondly, his righteousnes is imputed vnto vs. Rom. 4.1. 1 Cor. 1.30.

The fathers looked for none other righ­teousnes thē this righteousnes of Christ: as the Apostle Paul proueth sufficiently by that one example of Abraham, who is said to rest himselfe vpon that righteounesse of faith, which is the righteousnes which God giueth vs in Christ, apprehended by faith onely.

The Apostle S. Peter which fel most dan­gerously,1. Pet. 18.19. comforted himselfe with this righ­teousnes, & all men that will beleeue his doc­trine, affirming y^t we cannot be saued with siluer or gold, but with the precious blood of Iesus Christ, as of a Lambe vndefiled:

Here then we sée what is required of all that shall be saued by Christ: which things, if we doe belieue with a liuely faith, planted and grounded vpon the sure promises of Gods mercy offered vnto vs in Christ, and not doubting thereof, but with all diligence kéepe and performe the premises aforesaid, [Page 38] then we shall bee assured to enter in at the straight gate, and narrow way leading vn­to eternal life. Saluation is he gift of God, which he fréely bestoweth vpon all that séek him aright.Iohn. 17.3 This is eternall life to know the Father, and him whom hee hath sent, Iesus Christ. We must seeke God aright. But some perhaps will say, how shall wee seeke him aright? I answer, Dilige Deum & mandata eius obserua: Ioh. 14 15 Loue God & kéep his commandements. Héerby shall all men know that you seeke him as you ought. S. Augustine speaking of this matter, saith, Da amantem et sentit quid dico si autem frigido loquor, nescit quid loquar. Giue me a man that is in loue with God, & he seeth this to be true which I say, but if I talke to a cold Christian, he vnderstandeth not what I say.

And this is the cause why Christ, talking of the kéeping his commandements, repeateth so often this word loue, as the surest cause of keeping the same: for want whereof in the world, the world kéepeth them not, as there he sheweth. If you loue me keepe my com­mandements. Ioh. 14. Rom. 13.15. Againe, Hee that hath my commandements and keepeth them, hee is he that loueth me. And againe, Hee which loueth me will keepe my commandements. [Page 39] See what S. Austen exhorts vs vnto, Ama amorem illius, Loue this his loue: His de­serues and requires loue. O loue the Lord saith the Prophet Dauid all his saints. psa. 32 25 psal. 57. Io If no loue, no saints: and yet no true loue vnlesse fath. Ye that loue the Lord sée that you hate euill and doe good, séeke the Lord and yee shall liue for euermore.

Can God bestow better things vpon his children then eternall life? who is the effi­cient cause of saluation by the working of the holy Ghost in the hearts of his children, through faith in Christ Iesus. For faith is the testimony of Gods spirit: which spirrit doth not only speak within vs,Rom. 8.16 but also per­swadeth vs of the good grace of God to­wards vs by arguments drawne from our free redemption in Christ.

Lastly, the same spirit mortifieth sin in vs, and quickeneth our mortal bodies, to bring forth most swéet & pleasāt fruits vnto God.Rom. 8.11. Gal. 5.22.

This bréedeth that inward solace ioy and peace which the mind and conscience hath with God, because it is freed from the bon­dage of sinne the curse of the law, &c. and restoreth to grace againe.

This ioy and solace of a good conscience, the Apostle calleth it the kingdome of God. Ro. 14.17. And an especiall fruit of the ho­ly [Page 40] Ghost▪ Gal, 5, 22. And a sure consequent of our iustification by faith.pro. 25.15 Ro. 5.1. and the child of God in all his troubles comfor­teth himselfe therwith as with a feast. Da­uid longed for this ioy, as appeaeth in his earnest prayer for it, where hee cryeth, say­ing,ps. 51.12. Restore to me the ioy of thy saluation, and stablish me with thy free spirit. Many which seeke 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 liuely member of Iesus Christ. And further thou knowest that, howsoeuer thou art aliue at this time, yet thou hast no lease of thy life. God may call thée forth of the world the next yeare, the next hower: 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. Therfore delay not one minut of an houre longer, but with all speed repent and turne vnto God, and bring forth fruits worthy a­mendment of life,Mat. 3.8. that all thy sins may be done away, when the day of death or the day of iudgement shall be. And do not think with thy selfe it shall be sufficient to defer [Page 41] thy turning vnto God till the last day, for late repentance is seldome true repentance. And he which continueth long in any sin, is in a dangerous case. If a man lie long sicke in any disease, he will scarce recouer his for­mer health: and he which is growne in the custome of any sin, & the sin is become ripe in him, it is a thousand to one he is neuer saued, according to that of S. Iames, Iam· 1.15· Sinne being perfitted bringeth forth death.

Let vs therefore without any delay re­pent and turne vnto God:Tit. 2.10. for if we liue in this world not being true Christians, wee are far more vile then the basest Creatures of all euen the dog or toad. For first we are nothing else but a filthy dunghill of all a­bomination & vncleannes,Rom. 8.10 the stink where­of hath infected heauen and earth, and no perfumes could euer delay it in the nostrils of God: but only the suffering of Christ be­ing a sacrifice of a swéet smelling sauour to God:Ephe. 5.2. we make it very dainty to come néere a lazer man full of botches, blaines & sores: but much more are these mē to be abhorred, which haue lien many yeares stark dead in sins & trespasses: & therfore now do nothing els but rot & stink in them like vgly loath­some carrions.Eph. 2.3.

Againe if we liue as secure worldlings & [Page 42] carnall Ghospellers, & not as true Christi­ans, we are in danger of al the iudgements of God, so that euery moment some of thē may befall vs· We may perish sodainly by water, with the old world, we may be con­sumed with fire & brimstone with Sodome & Gomorrah: we may be swallowed vp of the earth with Corah, Dathan, and Abiram, we may hang our selues with Iudas, wee may haue our brains dashed out against the ground & be eaten vp of dogs with Iesabel, we may die in hardnes of heart with Pha­raoh, we may despaire with Caine & Iudas, we may be stricken with sudden death with Annanias and Saphira his wife: we may be eaten of wormes with Herod: we may be smitten that we cannot heare Gods word with Foelix: wee may voyd our guts at the stoole with Arrius: we may cry at our death y^t we are damned with Latomus: wee may be left vnto our selues to mock, blaspheme, and renownce Christ with Iulian the Apo­stata,Deut. 34. & we may suffer many more fearfull iudgements whereof the Lord hath great store, & tend to the confounding of them y^t wil not be humbled vnder his hand.Esay 4. Con­trariwise the true Christian is so far out of the reach of Gods iudgements, that they cannot hurt him. Christ is a couering and a [Page 43] cloud vnto thee against the heat & tempest of Gods iudgement, when a mans heart is sprinckled with the blood of this immacu­late lambe,E [...]. 12.22. all the plagues of God passe ouer him. In the destruction of Ierusalem the righteous beare a marke in their fore­head & are saued. Therfore let him that re­gards his owne safety become a Christian.Zach. 9.4.

Now because you see that there be many strong barres and stops out of heauen, & a very wide passage into hel: the best counsel therefore I can giue 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 vnto your selues the sincere ministry of the Gospell, & to make conscience to liue vnder it, estée­ming your selues happy if you haue it, though you want all other things: & vnhap­py if you haue it not, though you haue all other things. For it is a péerelesse pearle, & an incomparable Iewell:Mat. 13.44▪ for the purchasing whereof we are aduised by our Lord Iesus to sell all that wee haue rather then to goe without it. Againe our Sauiour Christ gi­ueth the same counsell to the Church of Laodicea in these words. I counsell thée to buy of me gold tryed by the fire,Apo. 3.18 that thou maist be ritch, and white rayment that thou [Page 44] maist be clothed, and that thy filthy naked­nesse doe not appeare: & anoynt thine eyes with eye-salue, that thou maist sée: where you see the word of God is compared to most pretious gold, whereby wee are made spiritually ritch: and to glittering attire, wherewith our naked soules are cloathed, and to an eye-salue, wherewith our spiritu­all blindnes is cured. Wée are aduertised also by Iesus Christ, whose counsell is euer the best, that wee should buy these thinges whatsoeuer they cost vs. The same counsel also giueth wise Solomon, pro. 23.23. saying buy the truth but sell it not. So thē we sée the coun­sell which héerein I giue thée is not mine owne, but the counsell of Iesus Christ him­selfe, and Salomon the wise. Ego fidenter dico I speake boldly: and who can or who dare speake against their counsell.

Now as I haue aduised you to be much exercised in the hearing, reading & medita­tion of the word of God, which is indéed good, profitable & necessary: yet you must of necessity frequent preaching of the word, the sound preaching of the Gos­pell: which is the cheefest and most princi­pall meanes which God hath ordained and sanctified and for the sauing of mens soules: as it is plainly set down. When the world (by wisedome) knew not God,1. Cor. 1.21. in the wise­dome [Page 45] of God, it pleased God by the foolish­nes of preaching to saue them that beleeue. For the word preached is the ordinary meanes to work faith, which indeed is con­firmed by hearinng, reading, meditation in the word, prayer, &c. As it is written.Ro. 10.14. How shall they call on him, on whom they haue not beléeued? and how shall they beleeue in him whom they haue not heard? & how shall they heare without a Preacher.

For that Niniuie repented at the preach­ing of Ionas. 2 Sam. 12 It was therefore the word of the Lord preached by the ministry of Na­than, that was the instrumentall cause of King Dauids hearty repentance, as Samuel recorded it, & he confesseth it in the 51. Psal.

Héere then you sée, that the chiefest and most principall meanes which God hath or­dained & sanctified for the sauing of soules, is the word of God preached▪ & faith is ther­by increased and wrought in the hearts of the hearers: As Saint Paul saith:Rom. 10.14. Faith is wrought by the word of God preached.

Faith doth not onely heare the word, re­ceiue the word, vnderstād the word, reioyce in the word for thus far many hipocrites haue gone in the profession of faith, as ap­peareth by the seede sowne in the stony grownd, he heareth the word,Ma. 13.20 21. & incontinent­ly [Page 46] with ioy receiueth it, yet hath he no root in himselfe, & dureth but for a season, for as soone as tribulation or persecution cōmeth, because of the word by & by hee is offended. But faith also openeth the most secret part of the hart, & therin hideth the word of God as a most precious Iewell, in a treasure house, for the good vses which God hath ap­pointed. And of this kéeping of the word in the secret of the hart these places do testifie.

1 Pro 4.20. My sonne hearken vnto my words, incline thine eare vnto my sayings: let them not depart from thine eyes, but keep them in the midst of thine heart.

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

3 Psal. 51. Behold thou louest truth in the inward affections, therfore hast thou taught mee wisedome in the secret of my heart.

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

For if the word of God be not wel wrap­ped in the heart▪ it shal be soone vncouered, discryed & deuoured of some aduersary,Ma. 13.22 or some euill wéed will growe therewithall & choake it as appeareth in the euill hearers who are compared to the séede which was [Page 47] sowed among thornes:Ier. 20.9.10. He heareth the word, but the care of this world, & the de­ceiptfulnes of riches choake the word, & he is made vnfrutefull.

But the immortal & euerlasting séed, which was sowed in the good grownd, was so déepely rooted in the heart of S. Ieremie, y^t he cryed out against such euill hearers, say­ing, His word was in my heart as a burning fier shut vp in my bones: and I was weary with forbearing, & I could not stay, for I had heard the rayling of many, and feare on euery 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 ouercome; for the presence of the Lord, and for his holy words. ver 29.psal 19.7. Is not my word like fier (saith the Lord) & like a hammer that breaketh the heard stone?

Now dearly beloued, this doctrine which I teach you is not mine owne, it is the doc­trine of Iesus Christ, which conuerteth the soule: which teacheth the word of God truely, & guideth the hearts of euery true Chri­stian, the plaine mans pathway in at the strait gate, leading to euerlasting saluation.

A wake thou therefore that sléepest in the bed of sinne, & make thy flinty heart to bléed and shed riuers of teares betimes in bee­wailng [Page 48] of thy sinnes: & be heartily sory for them, and stand vp from the dead & Christ shall giue thee light: open thine heart with­out any further delay to receiue Christ, and then he will come & bind the strong man sa­than, & cast him out, & dwell in thee him­selfe. Then the gates of hel shal neuer pre­uaile against thée; then shalt thou enter w^t Christ in at the straight gate and narrow way, which leadeth vnto eternall life, and there dwell with him for euer.

Open therefore vnto vs O Lord, the gates of righteousnes that we may goe into them and praise thy holy name. psal. 118.19.20. This is the gate of the Lord, the righteous shall enter into it and praise him for euermore.

The God of peace, which brought again from the dead, the Lord Iesus, the great Shepheard of the shéepe, through the blood of the euerlasting couenant, make vs per­fect in all good workes, cut of all lets and hinderances both within vs, & without vs: sanctifie vs throughout, amend all our im­perfections, & kéepe vs blamelesse vntill the day of his most glorious appearing, that we may enter with him into his heauenly kingdome: to whome with the Father and holy Spirit, one God in Trinity, & trinity in vnity, be all blessing & glory world with out end. Soli Deo gloria.