Mat. 18.3 excep◠yee be converted and becom◠as little children that is humble lowly in heart yee shall not enter into the kingdome of God First the pride of heart must be abated and all presumptuous conceits of our owne sufficiency pulled downe yea vile and foolish must men become in their owne esteeme that as Th'apostle speaketh they may be wise 1 Cor. 3.18 humbled ere they can so much as enter this gate of life Luc. 18.12 Iob 40 34 Psal 73.22 Micah 7.9 as the Publican and Iob as the Prophet and the Church in Micah with sight of their owne unrighteousnesse and vilenesse of their former disobedience and great unworthinesse Which dijecting and humbling of the soule for as much as it goeth exceedingly against the haire of proud flesh and blood which hath naturally a stiffe necke and yron sinews Isa 48.4 that wil neither bend nor bow Act. 8.51 nor willingly stoope to be beholding for ought to God untill God even beat it downe and breake the heart by his powerfull grace what maruell if this gate seeme all too low as an ordinary doore is to a tall man that will not bow to enter under it And for the other particular secondly that there must be a putting by and shaking off also of whatsoever pelfe or baggage which otherwise with the bulke would stop up this passage Witnesse the Apostle who counselling hereto doth withall tell us what this loading is which must be laid aside For so Heb. 12. Verse 1. the sinne that hangeth so fast on that must be shaken off and in Ephes 4. the old man which is corrupt with the deceiveable lusts Verse 22. that must be cast off yea the earthly members fornication uncleanesse inordinate affection evill concupiscence and covetousnesse they must be mortified Colos 3.5 the covetous man must restore his ill gotten goods to the rightfull owners Luk. 16.8 as Zacheus did and the voluptuous man leave his pleasures and returne home to his father as the Prodigall Luk. 15.20 and so must the blasphemous swearer leave his hellish oathes and the malicious his revengefull thoughts and both goe and be reconciled to God and man by crying mercy ere they can have entrance Which whiles such and others like laden and stuffed with sinnes of all sorts refuse they sticke as in the doore and cannot enter not so much for the straitnesse of the gate as indeed through the corruption and impenitency of their wicked hearts 1 Ioh. 2.16 who being led with lust either of profit as are covetous ones or of pleasure as voluptuous ones or of credit and estimation as all ambitious ones will not with the serpent cast their skins nor willingly let goe from them their beloved sinnes Iob 20.12 13. that so they may get within the gate In those respects therefore wee see how the gate seemeth strait to such and hard to enter CHAP. XVII The two later respects viz. in regard of the proceeding on and of the persevering in AS the gate for the entrance seemeth difficult and strait to flesh and blood so thirdly doth the way seeme narrow and not so spacious to bee passed thorow when entrance hath beene made For why as in giving of the Law in Exodus wee reade Exo. 13.12 how God Almighty appointed Moses to set markes and bounds unto the people round about the mount Exod. 19.12 which they might not passe so hath it pleased him to bound and hemme in this path to life with many a pale on either side of both Law and Gospell over which who so would walke to life must not dare to leape nor give liberty to themselves to thinke or speake or doe as either they see others to doe or as perhaps themselves have done in former times for why the bounds are set which they must not passe as for instance nor dare to sweare or any way take in vaine Gods holy name Exo. 20. ◠nor by travell or idle sporting to prophane his holy Sabbath Verse 8. nor to be wrathfull and furious breaking forth upon every light occasion into bitter words Mat. 5.22 neither to adventure by uncleannesse or drunkennesse to defile themselves like brutish beasts Ephes 5.3 1 Cor. 6.9.10 1 Thes 4.6 nor for matters of the world to deale iniuriously in gathering wealth with a large conscience All which howsoever they be rife in the examples and practice of worldly men among whom they also had their conversation in times past Ephes 2. ◠yet must they be farre from such as will walke within the lists of this way of life Which as it is bounded by these and other the like precepts and prohibitions of the Law so likewise no lesse by the commandements of the Gospell requiring us for instance to goe out of our selves for righteousnesse that we may be found in Christ Phil. 3.9 2 Cor. 5.7 and to rest on Gods mercies apprehended by faith only Eph. 5.2 Ioh. 15.12 Mat. 16.24 and not by sense enjoyning us to love our brethren as Christ hath loved us and finally to deny our selves and with patience to take up our crosse All which and the like restraints howsoever they seeme irkesome I grant and grievous to flesh and blood insomuch that carnall men conceit hovv they should loose their liberty and be even put in prison if they should keepe within these bounds which maketh them to refuse to walke on in this way if not to wonder at their madnesse as they conceive vvhich yeeld so to be restrained yet is this also from their erroneous conceit foule mistake rather then frō any unpleasing straitnes of the way as the godly know best who once being brought to walk on in this path find it to be most pleasant and the very rejoycing of their soules Christs yoke to them strengthened by grace being as himselfe tearmed it an easie yoke and his commandements as in S. Iohn Mat. 11 30. 1 Ioh ◠3. not burdenous Nay vvheras carnall vvorldlings account Gods service to bee a very burden Mal. 1 13. as for instance to heare Gods word tvvice on the Sabbath or so much as to bee restrained from travelling Amos. 8.5 or from trifling on that holy day the godly on the other side knovv it to bee a drudgery indeed that vvorldlings endure as the vvanton and voluptuous person to be so enslaved to his sports and so the covetous and ambitious to his base esteeme gaine that the one vvill not spare to sit up from his sleepe night after night Exod. 32.6 to follovv his idle games and to satiate his lusts and the other that hee may compasse vvhat he coveteth Neh. 13.15 to drudge and droile not sticking basely to gaine the Sabbath day from the service of God and the rest due to his owne soule and body yea to lie sweare and live by usury and deceit Mar. 4.3 Verse 9. to make if need
Men brethren what shal we do their meaning was vvhat the trembling Gaoler Act. 16. Ver. 30. more fully spake being awaked by a wonder to ask a far wiser question then the fellow in our Text what they should doe that they might be saved to whom being so humbled once when Peter had given counsel to ameÌ„d their lives Act. 1.38 with all applyed the comfort of the promise to revive their soules telling them that the promise of life was made to them you know what is added verse 41. How namely about three thousand soules in that one day were added to the Church By meanes like to which as it is said after in the conclusion of that Chapter that God did them so still will he adde to the Church from day to day such as shall be saved verse 47. Saint Peters net cast out beeing able to catch at once a multitude when Christ Iesus shall come Luc. 5. â— as once we read he did to helpe the fishing within the cords of which net howsoever wee may not hope to compasse all that swimmeth in the sea and happely of those which wee draw to land some prove but sorry ones not worthy keeping as in that Parable of the draw-net is observed yet let this be our comfort that we catch some good to put as into vessels for service of the Lord and for the rest Mar. 13.48 let us remember that wherewith Isaiah in like labour comforted himself namely that our iudgement is with the Lord Isa 49.4 and our worke is with our Gods though Israel be not gathered verse 5. yet shall we be glorious in the Lords eyes and our God shall be our strength For why 2. Cor. 2.15 We are unto God the sweet savour of Christ in whom in them that are saved indeede in them chiefly yet not onely in them but in them also that perish Will ye have told how the Apostle openeth it To the one we are the savour of death unto death viz. to seale up their condemnation while wee preach Christ a Iudge 2 Thes 2.8 coÌ„ming in flaming fire to render vengeance to all that shal contemne to know or follow him but to the other we are the savor of life unto life to assure their soules of eternal life whiles we preach Christ a most mercifull Saviour to all that shall beleeve When as he shall come to be glorified in his Saints 2 Thes 1.10 and to be made marvailous for mercy though not simply in all not the most yet in all that beleeve in him because our testimonie hath beene beleeved by them So may this serve to comfort Gods faithfull Ministers CHAP. IX What thankefull reioycing they ought to have in God that are freely chosen to be of the lesser number IN the second place Ro. 1.6.26 to all true believers called and converted to the obedience of faith may this point touching the few that shall shal bee saved yeeld comfort in aboundance and great encouragement First Comfort in the free and gracious rich mercy of the Lord who hath vouchsafed meerly thorow his eye of love cast on them to separate them from the many of the world and to marke them for his owne making them through faith to become what Zacheus was when upon his sound repentance Luke 19.9 Gal. 3.3 salvation came into his house even Children and so blessed with faithfull Abraham To every one of whom how can this consideration possibly but adde an encrease of joy that whereas it hath pleased God in the unsearchable depth of his eternall wisedome to choose out and reserve unto himselfe onely a few a remnant for the glory of his grace it hath also pleased him in the free and unconceiveable riches of that his grace to vouchsafe to make them some of that small remnant which shall be saved Assurance whereof whosoever thou be that canst find unto thy soule let me beseech thee to consider seriously onely to increase thy joy and thankfulnesse whether God might not have left thee justly as he hath many round about thee to walke as once thou didst assuredly though perhaps thou then didst not take notice of it which was indeede thy greatest misery in the broad way wherein so many walke unwisely towards destruction Or tell me if thou canst what did God see in thee more then in any other that might move him to cast his love on thee more then on many an other perhaps richer or it may be more noble or more learned or more mighty witty strong or better favoured for doe but remember the times of old and call to minde the daies and moneths and yeeres which are already passed and tell me in good earnest or rather tell to God with rejoicing thankfulnesse wast thou not as ignorant as the most ignorant til he instructed thee as blinde as the blindest till hee enlightened thee as dissolute perhaps and disorderly as the most of thy state and standing till God himselfe tooke in hand to order and reclaime thee say man wast thou not once a Saul till God strooke thee down to make thee turne to him that smote thee and so to become a Paul wa st thou not perhaps a lover of pleasures or of profit or of praises more then of God or wast thou not once perhaps a contemner of the holy Word and worship of God a blasphemer and tearer in pieces with thy tongue set on fire by hell of the sacred and holy name of God or a prophaner contrary to Gods morall precept stil in power of the holy Sabbath of God of which how truly spake hee that spake worthily in a great assembly and since hath written it D. Denison at the Act in Oxford on Neh. 13.22 that Where the Sabbath is not sanctified there is neyther sound Religion nor a Christian conuersation to be-expected Or for the second Table wast thou not perhaps rebellious in times past disobedient if not an heart-breaking to thy tender parents or it may be a scorner and derider of Gods Ministers or hast thou not beene to hasten in the rest of a malicious revengefull stout and perhaps stabbing stomacke or not it may be of a filthy and uncleane a drunken defiled conuersation or hath not thy heart and hand dealt unjustly and even theevishly with others or perhaps which was a greater fault with thy parent or thy Master or thy dead friend that left thee his Executor or any else who trusted thee if not by thy riotous and wastfull spending also happly with thy selfe or what finally canst thou not remember the time when alas thou madest no conscience at all for either thine owne commodity â—or others sinnefull profit which seldome prospers to let thy tongue tell many a lie if not sometimes confirmed with verie oaths not fearing that dreadful doome of ecxlusion Rev. 22.15 21.8 and casting into the Lake denounced against all that love or make lies In a word to
leave every one to examine themselves in what maner dost thou not think that there be many in hell now damned and so shall be for ever that never committed so many fearefull sinnes of what sort soever as thou hast done And if thus happly upon inquiry thou canst finde thy former estate to have beene before God by his Word and Spirit pulled thee out of the fire how there was in thee at all no manner of sound goodnesse no love unto Gods Word nor reverence of his Name nor conscience of his Sabbaths nor care to keepe any of his righteous lawes Oh then urge I this to drive thee to despaire no deare Christian but to make thee rather to stand astonished with thankefull admiration at the rich gracious and free mercy of thy God who as hee told Moses shewing mercy and having compassion on whom he will Exod. 33.19 Mat. 11.16 hath of his owne good pleasure without farther reason that can be given reserved thee for grace marking thee as with his owne sheepe-brand for one of his little flocke who though small yet need not to feare since his pleasure is as Christ himselfe hath promised to give them the Kingdome Luk. 12.32 CHAP. X. Foure speciall notes for the triall of our right in that estate IN the soundnesse of this rejoycing joy that they may be the more confirmed if any shall desire to have those notes or markes assigned whereby they may come to know themselves to be undoubtedly of that lesser flocke behold for triall foure onely amongst many as I conceive most especiall ones which therfore I wil make choice of briefely to commend unto our use The First whereof is this to see whether wee can finde in us new that is renewed hearts not new tongues only to speake not new faces onely to looke nor new hands onely to worke otherwise then before for all these though good signes of the renewing of the heart yet may be found where the heart remaineth old 2 Cor. 5.17 1 Cor 6.11 in very Hypocrites but new hearts which are never found but in new converted Crhistians whose sinnes are washed away by the blood of Christ who shall be saved For so in the new covenant Ezek. 36. on whom God promiseth to powre cleane water that they may be cleansed from sin I will powre cleane water upon you and yee shall be cleane verse 25. to them doth he promise also a new heart and spirit that they may bee wholly renewed with grace verse 26. a new heart also will I give you and a new spirit will I put within you and what a new heart hee meaneth hee openeth farther in the words following I will take away the stony heart out of your body i. the stony hardnesse which was in your heart before Non carnale sed carneum cor and I will give you a heart of flesh he meaneth not a fleshly but a fleshy that is a soft and tender heart to tremble at Gods judgements and believe his promises and obey his Commandements so as before they did not Indeed so it shall be when one is truely converted unto God he shall finde in him for spirituall matters what in regard of managing civill affaires is said 1 Sam. 10. that God gave Saul Verse 9. when he was turned from Samuel even another heart Surely another mind another will otherwise disposed affections then before That what before hee liked and loved those exercises tha◠company those courses sinfull wicked and prophane those now contrarily hee findeth his soule to abhor and loath and on the other side what before hee cared not for he could not abide he esteemed not of that now those exercises that company those courses Gods Word and Sabbaths and Ministers and people and their holy practices be they wherein his soule and spirit chiefely delighteth And whosoeever can find thus in him a new or an other heart it is as Gods privy seale set upon his soule that his soule is one of these few that shall be saved Of which seale when David by his fall and folly had even defaced the stampe hee praied so to have it again renewed upon him in that Psal 51.10 Create in mee O God a cleane heart and renew within mee a right or setled spirit So is this the first and evermore a sure note of salvation a new heart But farther for a second let us observe whether wee keepe aright an old remembrance I meane remembrance of what hath passed of old our former waies and workes that were not good how but with a kind of shame detestation of them Rom. 6.21 and even judging of our own selves for them as worthy of wrath For so is this given for a note of a right in Christ to life to judge our selves in our selves deserving death as in Ezek. 36.31 Then when as before God hath powred cleane water on them and given them new hearts shal you remember your owne wicked waies and your deeds that were not good and shall iudge your selves worthy to have been destroied for your iniquities and abominations Till when that men come to see judge themselves worthy to bee destroied they can never come to assurance that in Christ Iesus they shall be saved For first as in Zach. 12. Verse 10. they must weepe over Christ whom they have pier-ced ere they may hope to finde what is after promised Zach. 13.1 the fountaine opened by whose waters they may be cleansed And therefore prayed holy David Psal 51. Have mercy O God on mee after thy loving kindnesse c. for in ver 3. I know mine iniquities and my sins that is the bitter remembrance thereof is ever before me So must we with humbled hearts remember our former sinnes if wee would have God to forget them since this remēbrance wil be a meanes to breake our hearts and to keepe us as it did S. Paul still humble 1 Cor. 15.10 Iam. 4.6 and so capable of saving grace This therefore is a second note But thirdly will we have as it were Gods broad seale set upon us that others also may see and perceive that wee are his servants who shall be saved Then see Psal 101.2 119.59.60 as vvhat present care wee have for reformation of our owne lives so what zeale withall to turne and draw others unto God who as our selves of old or perhaps with us have gone astray For so in Ezech. 18.30 returne viz. your selves but is that enough No but which will follow upon the former and cause others to turne away from all your transgressions wherein they joyned perhaps formerly with you you with thē each provoking th' other and so iniquity shall not be your destruction In which regard let us think it said to every one of us what was once to Ieremy Ier. 15.19 If thou returne then will I bring thee againe and thou shalt stand before me and if thou take away the precious from the
thus or hath not the Potter power of the clay c. And secondly this farther I say with Salomon Pro. 16 that The Lord hath made all things for his owne sake that is for the praise of his own glory even the wicked for the day of evill Rom. 9.21 and with the Apostle What and if God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction Howbeit though their making and preparation be from God yet according to the phrase in Hosea Hos 13. â— their destruction is their owne and their damnation most justly merited by themselves as will appeare most cleare before â—l the world in the last day if not sooner when not onely the heavens shall declare their wickednesse and the earth and all the creatures Iob 20.27 shall rise up against them but also their owne guilty conscience shall be forced in horrour to acknowledge without impeachment the justice of the Lord in seeking his owne glory by the just condemnation of so many Reprobates it being the riches of his mercy to save though a lesser number when as all in justice have deserved death And therfore thirdly for close of all what though our blind eye of carnall reason could not for the present discern sufficiently of Gods justice in this behalfe no more are wee able to conceive the causes of farre inferiour matters as for instance of the ebbing and flowing of the sea except onely by conjecture And how much lesse then are wee able to understand Gods fearefull power or to comprehend his judgements which are as a great deepe Psal 36.6 hard to bee sounded to the bottome with the plummet of our reason specially in this particular touching which you know how the Apostle cryeth out by way of admiration Rom. 11.33 How unsearchable are his iudgements and his wayes past finding out Howbeit this we may resolve that howsoever the reasons of them be now hid from us yet are they knowne to his eternal wisedome and therein reserved to bee revealed as most iust before all the world at the glorious appearing of the Lord Iesus who as the Sunne of righteousnesse will then lighten all things 1. Cor. 4.5 that are now hid in darknesse CHAP. VII That men ought to endeavour to be of the lesser number and not to follow multitudes THe truth of the Doctrine formerly delivered and now cleared and freed from those cavils and obiections that might be raised against it may serve to us in the next place briefely for instruction to settle and confirme us in the faith and perswasion of this secret of God by Christ himselfe so plainely revealed that but a few shall be saved And let us be withall perswaded of the reason why our Saviour hath vouchsafed to reveale this secret to us Surely not to drive any to despaire or to worke in them distrust as if they might not come to be saved except the fault be in themselves but rather to stirre all up to prayer and watchfulnesse To worke out their salvation with feare and trembling Phil 2.12 Solliciti de medijs non dubij de fine not doubtfull of the end but carefull of the meanes bringing to that end Since the fewer that we heare like to partake true happinesse the more earnest should be our endeavour to come to be of that smaller number not securing our selves as the manner of some is as if heaven should be cast on vs or as if all the world should be saved no for the blessing of life eternal though it be great yet have we learned that it is not generall nor shall all no nor the greatest part nor yet if wee will beleeve The'apostle 1 Cor. 1.26 the noblest or wealthiest part generally enioy it Wherefore howsoever Papists stand much on multitudes and carnall wretches not caring what they doe beare themselves out in this that they doe but what they see others yea the most to do before them yet let this serve to perswade us to a safer course viz. as Th'apostle wisheth not to fashion our selves after the world Rom. 12.2 neyther ever to suffer our selves to be drawne to doe ought for company which is not warrantable For what though most in their common use of speech inure their tongues to take in vaine the name of God and but few that as the opposition is in Salomon feare an oath What though the greatest number remaine in sottish ignorance Eccl. 9.2 having the preaching of the Word in no esteeme because they never felt the power thereof And but a few in comparison that either love or care much to listen after saving knowledge in attending unto the meanes by God thereto appointed What though most doe reckon of the Sabbath onely as a day of rest for carnall delight And but a few of many that as God in the Prophet counselleth Isa 58.13 doe consecrate it as glorious unto the Lord that many neglect Gods worship and speake evill of the truth And but few that have a right respect and love thereto In briefe what though all seeke their owne Being from the least unto the greatest given unto covetousnesse Phil. 2.21 that many assemble themselves by troupes Ier. 5.7 in Harlots houses or otherwise joyne together as those good-fellowes Prov. 1. to doe wickedly Oh yet as there ver 10. the wise man counselleth My sonne if sinners entice thee consent thou not so let not us be swaied if we love our soules by such good fellowship No for let us remember this rather which wee have learned that the greater number are travellers in the broad road way to hel and therefore howsoever company be good in travell if so it be good company yet safer for us to hearken to that counsell or command rather of God himselfe Exod 23.2 Thou shalt not follow a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PotentioruÌ„ Trem. no not of great ones as the originall word will beare and is by some rendred to doe evill Rather let it be for bruit beasts without farther consideration to follow the herde as soone to the shambles as to the pasture but for us to whoÌ„ God hath given reason to consider yea taught faith and Religion to beleeve and who would be accounted in the number of the righteous let us remember that sweet counsell of Saint Augustin In Psal 39. Haec paucos illac multos Si iustus esse velis noli numerare sed appende via lata mortifera est when wee see many going one way and few another Yet not to take things by tale or number but try them by weight And since the broad way is so dangerous Turbae strepunt turbae festiâ—ant c. noâ—i imitari noli averti or rather deadly wherein saith he the multitudes in troupes runne after vanities and lying follies but doe not thou run after them Where by the way I wish it may be noted how
me in that day Lord Lord have not we by thy name prophesied and by thy name cast out Divells and done many great workes through thy name and then will I professe unto them I never knew you depart from me yee workers of iniquity Parallel wherto is the second place in the words immediately following upon our Text as an exposition and confirmation thereof Verse 25. when â—he good man of the house is risen up and hath shut the doore and yee beginne to stand without and to knock saying Lord Lord open unto us and he shall answere and say unto you I know you not whence you are Then lo what pleading of old acqaintance not as if after death before Gods Tribunall there shall be any such parley but to note what it is that many in this life rely upon hoping thereby to be let into heaven vvhen they dye even a bare profession of Religion for then shall you beginne to say we have eaten and drunk in thy presence that is have been partakers of thy sacrificeâ— and Sacraments and thâ—â— hast taught in our streets as iâ— they should say wee havâ— been diligent commers tâ— heare sermons and yet neither is this inough for noâ—withstanding hee shall say 〈◊〉 tell you Verse 29. I know you not froâ— whence yee are depart from 〈◊〉 all ye workers of iniquity Thâ— third proofe consonant iâ— meaning to the two formeâ— is taken from the Parable 〈◊〉 the five foolish Virgins Mathâ— 25. who because they haâ— Lampes of an outward profession though they had 〈◊〉 wise care to provide them selves of oyle in their vessell are noted to have gone forâ— to meet the Bridegroome Verse 1. theâ— by shewing desire and expectation of his coÌ„ming as also no lesse then the wiser five to have slumbred and slept whiles he tarryed that is Verse 5. to have rested secure of entrance in with him whensoever he should come and yet seeking too late to enter were most miserably disappointed and shut out with I know yee not Verse 12. All these serving to teach us thus much that it is not every crying Lord Lord not every calling though with earnestnesse as men often on their death-beds seeme to doe on the name of God no nor yet preaching or working miracles in the name of Christ nor yet comming to eate and drink yeerly as the Iewes did in the Passeover or if it were monethly to receive the holy Sacrament at the Table of Christ Exo. 12. or weekly or daily to repair to the Church to heare the word of Christ not any or all of these nor yet lampes of outward temporary profession touching our hope and expectation of the comming of Christ that will serve our turnes to admit us with Christ into his kingdome No for though wee thus seeke which is more then many doe and heereupon conceive some hope of happinesse yet this is not enough such hope if there be no more will but deceive us except we shall labour to supply what is wanting which in those places we may finde added in the reasons of exclusion viz. first to leave to be workers of iniquity and secondly to labour to doe our Fathers will which is in heaven and thirdly to get with the wise Virgins oyle in our vessells that is true grace in our hearts which alone is able to nourish and keepe in the lampes of our profession untill the Bridegroomes appearance The endeavour whereof what is it in effect but that earnest strife which our Saviour exhorteth unto to enter in at the strait gate and walke in the narrow way so distastfull to flesh and blood that most had rather quite forgoe the hope of salvation then enter and walke in it yet as our Saviour maketh the comparison Mar. 9 43 c. that it is better to go maimed halt or with one eye to heaven then having every limme and member sound to be throwne headlong into hell So may we boldly say that it is farre better though crouching with broken shoulder-bones and stript naked of all garments spotted with the flesh to enter in at this strait gate to heaven then with the multitude who preferre earth to heaven and the enjoying of the pleasure of sinne for a season to the fruition of everlasting joyes to wander without this gate in the darke waies of death CHAP. XXV A caution against the seeming strait gate of superstition enforcing a double care and circumspection BVt yet Satan that old Serpent is so cunning and stil so ready to deceive Rev. 12.9 2 Cor. 2.11 11.3.14 that even here also we had need to be warned of his subtilty who because our Saviour hath counselled to enter and walke in the strait gate and narrow way hath according to his Apish and crafty custome to the end he might mislead men deuised and set foorth certaine gates and waies which carry shew of straitnesse Such as there are many after the heathenish and Idolatrous guise in the Popish pretended high way to heaven as their vowes of voluntary povertie perpetuall chastitie and regular obedience their set times of fasting shrift barefoot pilgrimages whippings of themselves and other penances to which the Rhamists upon this text refer us all which howsoever they make a shew of straitnesse to such poore underlings as are not able to releeve themselves by dispensation yet as many waies seeming strait may be paths of the broad way leading to death which the Papists themselves cannot deny unlesse they will make that a way to heaven wherin the Priests of Baal trode which yet may seeme as strait to flesh and bloud as any way of theirs when they cut themselves and that saith the Spirit as their manner was 1 King 18.28 with knives and launcers till the bloud gushed out so that such and no better these wayes of Poperie bee indeed howsoever magnified as th' onely state of perfection may appeare by two reasons First because they be none other then such as are taxed by the Apostle Col. 2.21 for Will-worship consisting in beggarly traditions Verse 22. such as touch not taste not handle not c. which all perish with the using are after the coÌ„mandements doctrins of men never prescribed by Iesus Christ secondly because they bring not unto Christ the end of the law and aime of obedience Rom. 10.4 Eph. 4.20 but contrariwise as Ieroboam set up Calves in Dan and Bethel 1 Kin. 12.28 to keep the ten tribes from going to worship God at Ierusalem so are these by Satan erected as false gates to make men to repose confidence in their owne meritorious perfections and supererrogations and not in Christ Seeing therfore everie gate and way which maketh shew of straitnesse is not that straite gate and narrow way of which our Saviour speaketh unto the agonie and strife here required must bee added that counsell which the Lord in Ieremy doth give his people Ier. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉