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"Strait is the gate and narrow is the way that leadeth unto life, and few there be that find it." (Matt. vii. 14.)

Here are two parts:--

(1). The paucity of them that shall be saved: few find the way thither.

(2). The difficulty of being saved: strait and narrow is the way and gate unto life.

Hence arise two doctrines:--

(1). That the number of them that shall be saved is very small. (Luke xiii. 24.) The devil hath his drove, and swarms to go to hell, as fast as bees to their hive. Christ hath his flock, and that is but a little flock; hence God's children are called jewels, (Mai. iii. 17), which commonly are kept secret, in respect of the other lumber in the house; hence they are called strangers and pilgrims, which are very few in respect of the inhabitants of the country through which they pass; hence they are called sons of God, (I John iii. 2); of the blood royal, which are few in respect of common subjects.

But see the truth of this point in these two things:--

First, look to all ages and times of the world; secondly, to all places and persons in the world; and we shall see few men were saved.

(1). Look to all ages, and we shall find but a handful saved. As soon as ever the Lord began to keep house, and there were but two families in it, there was a bloody Cain living, and a good Abel slain. And as the world increased in number, so in wickedness. Gen. vi. 12, it is said, "All flesh had corrupted their 238 ways," and amongst so many thousand men, not one righteous but Noah and his family, and yet in the ark there crept in a cursed Cham.

Afterwards, as Abraham's posterity increased, so we see their sin abounded. When his posterity was in Egypt, where, one would think, if ever men were good, now it would appear, being so heavily afflicted by Pharaoh, being by so many miracles miraculously delivered by the hand of Moses, yet most of these God was wroth with, (Heb. iii. 12,) and only two of them, Caleb and Joshua, went into Canaan, a type of heaven. Look into Solomon's time, what glorious times? what great profession was there then? Yet, after his death, ten tribes fell to the odious sin of idolatry, following the command of Jeroboam, their king. Look further into Isaiah's time, when there were multitudes of sacrifices and prayers, (Is. i. 11); yet then there was but a remnant; nay, a very little remnant, that should be saved. And look to the time of Christ's coming in the flesh, (for I pick out the best time of all,) when one would think, by such sermons he preached, such miracles he wrought, such a life as he led, all the Jews would have entertained him; yet it is said, "He came unto his own, and they received him not." So few, that Christ himself admires at one good Nathaniel, "Behold an Israelite in whom there is no guile." In the apostles' time, many, indeed, were converted, but few comparatively, and amongst the best churches many bad, as that at Philippi. (Phil. iii. 18.) Many had a name to live, but were dead, and few only kept their garments unspotted. And presently, after the apostles' time, "Many grievous wolves came and devoured the sheep;" and so, in succeeding ages, (Rev. xii. 9,) all the earth wondered at the whore in scarlet.

And in Luther's time, when the light began to arise again, he saw so many carnal gospelers, that he breaks out in one sermon into these speeches: "God grant I may never live to see those bloody days that are coming upon an ungodly world." Latimer heard so much profaneness in his time, that he thought verily doomsday was just at hand. And have not our ears heard censuring those in the Palatinate, where (as it is reported) many have fallen from the glorious gospel to Popery, as fast as leaves fall in autumn? Who would have thought there had lurked such hearts under such a show of detesting Popery as was among them before? And at Christ's coming, shall he find faith on the earth?

(2). Let us look into all places and persons, and see how few shall be saved. The world is now split into four parts, Europe, 239 Asia, Africa, and America; and the three biggest parts are drowned in a deluge of profaneness and superstition; they do not so much as profess Christ; you may see the sentence of death written on these men's foreheads. (Jer. x. ult.) But let us look upon the best part of the world, and that is Europe; how few shall be saved there! First, the Grecian church, howsoever, now in these days, their good patriarch of Constantinople is about a general reformation among them, and hath done much good, yet are they for the present, and have been for the most part of them, without the saving means of knowledge. They content themselves with their old superstitions, having little or no preaching at all. And for the other parts, as Italy, Spain, France, Germany, for the most part they are Popish; and see the end of these men. (2 Thess. ii. 9-12.) And now amongst them that carry the badge of honesty, I will not speak what mine ears have heard and my heart believes concerning other churches: I will come into our own church of England, which is the most flourishing church in the world; never had church such preachers, such means; yet have we not some chapels and churches stand as dark lanterns without light, where people are led with blind, or idle, or licentious ministers, and so both fall into the ditch?

Nay, even amongst them that have the means of grace, but few shall be saved. It may be sometimes amongst ninety-nine in a parish, Christ sends a minister to call some one lost sheep among them. (Matt. xiii.) Three grounds were bad where the seed was sown, and only one good. It is a strange speech of Chrysostom in his fourth sermon to the people of Antioch, where he was much beloved, and did much good--How many do you think, saith he, shall be saved in this city? It will be a hard speech to you, but I will speak it; though here be so many thousands of you, yet there can not be found a hundred that shall be saved, and I doubt of them too; for what villainy is there among youth! what sloth in old men! and so he goes on. So say I, Never tell me we are baptized, and are Christians, and trust to Christ; let us but separate the goats from the sheep, and exclude none but such as the Scriptures doth, and sets a cross upon their doors, with, Lord, have mercy upon them, and we shall see only a few in the city shall be saved.

(1). Cast out all the profane people among us, as drunkards, swearers, whores, liars, which the Scripture brands for black sheep, and condemns them in a hundred places.

(2). Set by all civil men that are but wolves chained up, tame devils, swine in a fair meadow, that pay all they owe, and do 240 nobody any harm, yet do none any great good; that plead for themselves, and say, Who can say, Black is mine eye? These are righteous men, whom Christ never came to call. "For he came not to call the righteous, but sinners, to repentance."

(3). Cast by all hypocrites, that like stageplayers, in the sight of others, act the part of kings and honest men; when, look upon them in their tyring house, they are but base varlets.

(4). Formal professors and carnal gospelers, that have a thing like faith, and like sorrow, and like true repentance, and like good desires, but yet they be but pictures; they deceive others and themselves too. (2 Tim. iii. 5.)

Set by these four sorts, how few then are to be saved, even among them that are hatched in the bosom of the church!

First. Here, then, is a use of encouragement. Be not discouraged by the name of singularity. What! do you think yourself wiser than others? and shall none be saved but such as are so precise as ministers prate? Are you wiser than others, that you think none shall go to heaven but yourself? I tell you, if you would be saved, you must be singular men, not out of faction, but out of conscience. (Acts xxiv. 16.)

Secondly. Here is matter of terror to all those that be of opinion that few shall be saved; and therefore, when they are convinced of the danger of sin by the word, they fly to this shelter: If I be damned, it will be woe to many more beside me then; as though most should not be damned. O, yes, the most of them that live in the church shall perish; and this made a hermit which Theodoret mentions to live fifteen years in a cell in a desolate wilderness, with nothing but bread and water, and yet doubted, after all his sorrow, whether he should be saved or not. O, God's wrath is heavy, which thou shalt one day bear.

Thirdly. This ministereth exhortation to all confident people, that think they believe, and say, they doubt not but to be saved, and hence do not much fear death. O, learn hence to suspect and fear your estates, and fear it so much that thou canst not be quiet until thou hast got some assurance thou shalt be saved. When Christ told his disciples that one of them should betray him, they all said, "Master, is it I?" But if he had said eleven of them should betray him, all except one, would they not all conclude, Surely, it is I? If the Lord had said. Only few shall be damned, every man might fear. It may be it is I; but now he says most shall, every man may cry out and say, Surely it is I. No humble heart but is driven to and fro with many stinging fears this way; yet there is a generation of presumptuous, brazen-faced, bold people, that confidently think of themselves, 241 as the Jews of the Pharisees, (being so holy and strict,) that if God save but two in the world, they shall make one.

The child of God, indeed, is bold as a lion; but he hath God's spirit and promise, assuring him of his eternal welfare. But I speak of divers that have no sound ground to prove this point, (which they pertinaciously defend,) that they shall be saved. This confident humor rageth most of all in our old professors at large, who think, that is a jest indeed, that having been of a good belief so long, that they now should be so far behindhand as to begin the work, and lay the foundation anew. And not only among these, but amongst divers sorts of people whom the devil never troubles, because he is sure of them already, and therefore cries peace in their ears, whose consciences never trouble them, because that hath shut its eyes; and hence they sleep, and sleeping dream that God is merciful unto them, and will be so; yet never see they are deceived, until they awake with the flames of hell about their ears; and the world troubles them not; they have their hearts' desire here, because they are friends to it, and so enemies to God. And ministers never trouble them, for they have none such as are fit for that work near them; or if they have, they can sit and sleep in the church, and choose whether they will believe him. And their friends never trouble them, because they are afraid to displease them. And God himself never troubles them, because that time is to come hereafter. This one truth, well pondered and thought on, may damp thine heart, and make thy conscience fly in thy face, and say, "Thou art the man"; it may be there are better in hell than thyself, that art so confident; and therefore tell me, what hast thou to say for thyself, that thou shalt be saved? In what thing hast thou gone beyond them that "think they are rich and want nothing, who yet are poor, blind, miserable, and naked"?

Thou wilt say, haply, first, I have left my sins I once lived in, and am now no drunkard, no swearer, no liar, &c.

I answer. Thou mayest be washed from thy mire, (the pollution of the world,) and yet be a swine in God's account, (2 Pet. ii. 20); thou mayest live a blameless, innocent, honest, smooth life, and yet be a miserable creature still. (Phil. iii. 6.)

But I pray, and that often.

This thou mayest do, and yet never be saved. (Is. i. 11). To what purpose is your multitude of sacrifices? Nay, thou mayest pray with much affection, with a good heart, as thou thinkest, yet a thousand miles off from being saved. (Prov. i. 28.)

But I fast sometimes, as well as pray.


So did the scribes and Pharisees, even twice a week, which could not be public, but private fasts. And yet this righteousness could never save them.

But I hear the word of God, and like the best preachers. This thou mayest do too, and yet never be saved. Nay, thou mayest so hear, as to receive much joy and comfort in hearing, nay, to believe and catch hold on Christ, and so say and think he is thine, and yet not be saved; as the stony ground did, (Matt. xiii.), who heard the word with joy, and for a season believed.

I read the Scriptures often.

This you may do too, and yet never be saved; as the Pharisees, who were so perfect in reading the Bible, that Christ needed but only say, "It hath been said of old time;" for they knew the text and place well enough without intimation.

But I am grieved and am sorrowful, and repent for my sins past.

Judas did thus, (Matt. xxvii. 3); he repents himself with a legal repentance for fear of hell, and with a natural sorrow for dealing so unkindly with Christ, in betraying not only blood, but innocent blood. True humiliation is ever accompanied with hearty reformation.

O, but I love good men and their company.

So did the five foolish virgins love the company, and (at the time of extremity) the very oil and grace of the wise; yet they were locked out of the gates of mercy.

But God hath given me more knowledge than others, or than I myself had once.

This thou mayest have, and be able to teach others, and think so of thyself too, and yet never be saved.

But I keep the Lord's day strictly.

So did the Jews, whom yet Christ condemned, and were never saved.

I have very many good desires and endeavors to get to heaven.

These thou and thousands may have, and yet miss of heaven.

Many shall seek to enter in at that narrow gate, and not be able.

True, thou wilt say. Many men do many duties, but without any life or zeal; I am zealous.

So thou mayest be, and yet never be saved, as Jehu. Paul was zealous when he was a Pharisee, and if he was so for a false religion, and a bad cause, why, much more mayest thou be for a good cause; so zealous as not only to cry out against profaneness in the wicked, but civil honesty of others, and hypocrisy of 243 others, yea, even of the coldness of the best of God's people; thou mayest be the fore horse in the team, and the ringleader of good exercises amongst the best men, (as Joash, a wicked king, was the first that complained of the negligence of his best officers in not repairing the temple), and so stir them up unto it; nay, thou mayest be so forward as to be persecuted, and not yield an inch, nor shrink in the wetting, but mayest manfully and courageously stand it out in time of persecution, as the thorny ground did: so zealous thou mayest be, as to like best of and to flock most unto the most zealous preachers, that search men's consciences best, as the whole country of Judea came flocking to John's ministry, and delighted to hear him for a season; nay, thou mayest be zealous as to take sweet delight in doing of all these things. (Is. lviii. 2, 3,) "They delight in approaching near unto God," yet come short of heaven.

But thou wilt say. True, many a man rides post that breaks his neck at last; many a man is zealous, but his fire is soon quenched, and his zeal is soon spent; they hold not out; whereas I am constant, and persevere in godly courses.

So did that young man; yet he was a graceless man. (Matt. xix. 20), "All these things have I done from my youth; what lack I yet?"

It is true, hypocrites may persevere; but they know themselves to be naught all the while, and so deceive others; but I am persuaded that I am in God's favor, and in a safe and happy estate, since I do all with a good heart for God.

This thou mayest verily think of thyself, and yet be deceived and damned, and go to the devil at last. "There is a way," saith Solomon, "that seemeth right to a man, but the end thereof is the way of death." For he is a hypocrite not only that makes a seeming outward show of what he hath not, but also that hath a true show of what indeed there is not. The first sort of hypocrites deceive others only; the latter, having some inward yet common work, deceive themselves too. (James i. 26), "If any man seem to be religious," (so many are, and so deceive the world); but it is added, "deceiving his own soul." Nay, thou mayest go so fairly, and live so honestly, that all the best Christians about thee may think well of thee and never suspect thee, and so mayest pass through the world, and die with a deluded comfort that thou shalt go to heaven and be canonized for a saint in thy funeral sermon, and never know thou art counterfeit till the Lord brings thee to thy strict and last examination, and so thou receivest that dreadful sentence, "Go, ye cursed." So it was with the five foolish virgins, that were never discovered by the 244 wise, nor by themselves, until the gate of grace was shut upon them. If thou hast, therefore, no better evidences to show for thyself, that thine estate is good, than these, I will not give a pin's point for all thy flattering false hopes of being saved. But it may be thou hast never yet come so far as to this pitch; and if not, Lord, what will become of thee? Suspect thyself much, and when, in this shipwreck of souls, thou seest so many thousands sink, cry out, and conclude, It is a wonder of wonders, and a thousand and a thousand to one, if ever thou comest safe to shore.

O, strive, then, to be one of them that shall be saved, though it cost thee thy blood and the loss of all that thou hast; labor to go beyond all those that go so far and yet perish at the last. Do not say that, seeing so few shall be saved, therefore this discourageth me from seeking, because all my labor may be in vain. Consider that Christ here makes another and a better use of it. (Luke iii 24.) Seeing that "many shall seek and not enter, therefore," saith he, "strive to enter in at the strait gate." Venture, at least, and try what the Lord will do for thee. Wherein doth the child of God, and so how may I, go beyond these hypocrites that go so far?

In three things principally.

First. No unregenerate man, though he go never so far, let him do never so much, but he lives in some one sin or other, secret or open, little or great. Judas went far, but he was covetous. Herod went far, but he loved his Herodias. Every dog hath his kennel; every swine hath his swill, and every wicked man his lust. For no unregenerate man hath fruition of God to content him, and there is no man's heart but it must have some good to content it; which good is to be found only in the fountain of all good, and that is God, or in the cistern, and that is in the creatures. Hence, a man having lost full content in God, he seeks for and feeds upon contentment in the creature which he makes a god to him; and here lies his lust or sin, which he must needs live in. Hence, ask those men that go very far, and take their penny for good silver, and commend themselves for their good desires--I say, ask them if they have no sin. Yes, say they; who can live without sin? And so they give way to sin, and therefore live in sin. Nay, commonly, all the duties, prayers, care, and zeal of the best hypocrites are to hide a lust, as the whore in the Proverbs, that wipes her mouth, and goes to the temple, and pays her vows; or to feed a lust, as Jehu his zeal against Baal was to get a kingdom. There remains a root of bitterness in the best hypocrites, which, 245 howsoever it be lopped off sometimes by sickness or horror of conscience, and a man hath purposes never to commit again, yet there it secretly lurks; and, though it seemeth to be bound and conquered by the word, or by prayer, or by outward crosses, or while the hand of God is upon a man, yet the inward strength and power of it remains still; and therefore, when temptations, like strong Philistines, are upon this man again, he breaks all vows, promises, bonds of God, and will save the life of his sin.

Secondly. No unregenerate man or woman ever came to be poor in spirit, and so to be carried out of all duties unto Christ. If it were possible for them to forsake and break loose forever from all sin, yet here they stick, as the scribes and Pharisees; and so, like zealous Paul before his conversion, they fasted and prayed, and kept the Sabbath, but they rested in their legal righteousness, and in the performance of these and the like duties. Take the best hypocrite, that hath the most strong persuasions of God's love to him, and ask him why he hopes to be saved. He will answer, I pray, read, hear, love good men, cry out of the sins of the time. And tell him again that a hypocrite may climb these stairs and go as far, he will reply. True, indeed; but they do not what they do with a sound heart, but to be seen of men. Mark, now, how these men feel a good heart in themselves and in all things they do; and therefore feel not a want of all good, which is poverty of spirit; and therefore here they fall short. (Is. lxvi. 2.) There were divers hypocrites forward for the worship of God in the temple; but God loathes these, because not poor in spirit; to them only, it is said, the Lord will look. I have seen many professors very forward for all good duties, but as ignorant of Christ, when they are sifted, as blocks. And if a man (as few do) know not Christ, he must rest in his duties, because he knows not Christ, to whom he must go and be carried if ever he be saved. I have heard of a man that, being condemned to die, thought to escape the gallows, and to save himself from hanging, by a certain gift he said he had of whistling. So men seek to save themselves by their gifts of knowledge, gifts of memory, gifts of prayer; and when they see they must die for their sins, this is the ruin of many a soul, that, though he forsake Egypt and his sins and flesh pots there, and will never be so as he hath been, yet he never cometh into Canaan, but loseth himself and his soul in a wilderness of many duties, and there perisheth.

Thirdly. If any unregenerate man come unto Christ, he never gets into Christ, that is, never takes his eternal rest and lodging in Jesus Christ only. (Heb. iv. 4.) Judas followed 246 Christ for the bag; he would have the bag and Christ, too. The young man came unto Christ to be his disciple; but he would have Christ and the world too. They will not content themselves with Christ alone, nor with the world alone, but make their markets out of both, like whorish wives, that will please their husbands and others too. Men in distress of conscience, if they have comfort from Christ, they are contented; if they have salvation from hell by Christ, they are contented; but Christ himself contents them not. Thus far a hypocrite goes not. So much for the first doctrine observed out of the text. I come now to the second.

Doctrine 2. That those that are saved are saved with much difficulty; or it is a wonderful hard thing to be saved.

The gate is strait, and therefore a man must sweat and strive to enter; both the entrance is difficult, and the progress of salvation too. Jesus Christ is not got with a wet finger. It is not wishing and desiring to be saved will bring men to heaven; hell's mouth is full of good wishes. It is not shedding a tear at a sermon, or blubbering now and then in a corner, and saying over thy prayers, and crying God mercy for thy sins, will save thee. It is not. Lord, have mercy upon us, will do thee good. It is not coming constantly to church. These are easy matters. But it is a tough work, a wonderful hard matter, to be saved. (1 Pet. iv. 18.) Hence the way to heaven is compared to a race, where a man must put forth all his strength, and stretch every limb, and all to get forward. Hence a Christian's life is compared to wrestling. (Eph. vi. 12.) All the policy and power of hell buckle together against a Christian; therefore he must look to himself, or else he falls. Hence it is compared to fighting. (2 Tim. iv. 7.) A man must fight against the devil, the world, himself, who shoot poisoned bullets in the soul, where a man must kill or be killed. God hath not lined the way to Christ with velvet, nor strewed it with rushes. He will never feed a slothful humor in man, who will be saved if Christ and heaven would drop into their mouths, and if any would bear their charges thither. If Christ might be bought for a few cold wishes and lazy desires, he would be of small reckoning amongst men, who would say, Lightly come, lightly go. Indeed, Christ's yoke is easy in itself; and when a man is got into Christ, nothing is so sweet; but for a carnal, dull heart, it is hard to draw in it; for

There are four strait gates which every one must pass through before he can enter into heaven.

(1). There is the strait gate of humiliation. God saveth none 247 but first he humbleth them. Now, it is hard to pass through the gates and flames of hell; for a heart as stiff as a stake to bow; as hard as a stone to bleed for the least prick; not to mourn for one sin, but all sins; and not for a fit, but all a man's lifetime. O, it is hard for a man to suffer himself to be loaden with sin, and pressed to death for sin, so as never to love sin more, but to spit in the face of that which he once loved as dearly as his life. It is easy to drop a tear or two, and be sermon sick; but to have a heart rent for sin and from sin, this is true humilitation; and this is hard.

     2. The strait gate of faith. (Eph. i. 19.) It is an easy matter to presume, but hard to believe in Christ. It is easy for a man that was never humbled to believe and say, It is but believing; but it is a hard matter for a man humbled, when he sees all his sins in order before him, the devil and conscience roaring upon him, and crying out against him, and God frowning upon him, now to call God Father, is a hard work. Judas had rather be hanged than believe. It is hard to see a Christ as a rock to stand upon, when we are overwhelmed with sorrow of heart for sin. It is hard to prize Christ above ten thousand worlds of pearl; it is hard to desire Christ, and nothing but Christ; hard to follow Christ all the day long, and never to be quiet till he is got in thine arms, and then with Simeon to say, "Lord, now lettest thou thy servant depart in peace."

     3. The strait gate of repentance. It is an easy matter for a man to confess himself to be a sinner, and to cry to God forgiveness until next time; but to have a bitter sorrow, and so to turn from all sin, and to return to God, and all the ways of God, which is true repentance indeed, this is hard.

     4. The strait gate of opposition of devils, the world, and a man's own self, who knock a man down when he begins to look toward Christ and heaven.

Hence learn, that every easy way to heaven is a false way, although ministers should preach it out of their pulpits, and angels should publish it out of heaven.

Now, there are nine easy ways to heaven, (as men think,) all which lead to hell.

     1. The common broad way, wherein a whole parish may all go abreadth in it; tell these people they shall be damned, their answer is, Then woe to many more besides me.

     2. The way of civil education, whereby many wild natures are by little and little tamed, and like wolves are chained up easily while they are young.

     3. Balaam's way of good wishes, whereby many people will 248 confess their ignorance, forgetfulness, and that they can not make such shows as others do, but they thank God their hearts are as good, and God for his part accepts (say they) the will for the deed. And, "My son, give me thy heart"; the heart is all in all, and so long they hope to do well enough. Poor deluded creatures thus think to break through armies of sins, devils, temptations, and to break open the very gates of heaven with a few good wishes; they think to come to their journey's end without legs, because their hearts are good to God.

 4. The way of formality, whereby men rest in the performance of most or of all external duties without inward life. (Mark i. 14). Every man must have some religion, some fig leaves to hide their nakedness. Now, this religion must be either true religion or the false one; if the true, he must either take up the power of it,--but that he will not, because it is burdensome,--or the form of it; and this being easy, men embrace it as their God, and will rather lose their lives than their religion thus taken up. This form of religion is the easiest religion in the world; partly because it easeth men of trouble of conscience, quieting that: Thou hast sinned, saith conscience, and God is offended; take a book, and pray, keep thy conscience better, and bring thy Bible with thee; now, conscience is silent, being charmed down with the form of religion, as the devil is driven away (as they say) with holy water; partly, also, because the form of religion credits a man, partly because it is easy in itself; it is of a light carriage, being but the shadow and picture of the substance of religion; as now, what an easy matter it is to come to church! They hear (at least outwardly) very attentively an hour and more, and then to turn to a proof, and to turn down a leaf: here is the form. But now to spend Saturday night, and all the whole Sabbath day morning, in trimming the lamp, and in getting oil in the heart to meet the bridegroom the next day, and so meet him in the word, and there to tremble at the voice of God, and suck the breast while it is open; and when the word is done, to go aside privately, and there to chew upon the word, there to lament with tears all the vain thoughts in duties, deadness in hearing, this is hard, because this is the power of godliness, and this men will not take up: so for private prayer; what an easy matter is it for a man to say over a few prayers out of some devout book, or to repeat some old prayer, got by heart since a child, or to have two or three short-winded wishes for God's mercy in the morning and at night! this form is easy. But now to prepare the heart by serious meditation of God and man's self, before he prays, then to come to God with a bleeding, hunger-starved heart, not 249 only with a desire, but with a warrant, I must have such or such a mercy, and there to wrestle with God, although it be an hour or two together for a blessing, this is too hard; men think none do thus, and therefore they will not.

Fifthly. The way of presumption, whereby men, having seen their sins, catch hold easily upon God's mercy, and snatch comforts before they are reached out unto them. There is no word of comfort, in the book of God, intended for such as regard iniquity in their hearts, though they do not act it in their lives. Their only comfort is, that the sentence of damnation is not yet executed upon them.

Sixthly. The way of sloth, whereby men lie still, and say, God must do all. If the Lord would set up a pulpit at the alehouse door, it may be they would hear oftener. If God will always thunder, they will always pray; if strike them now and then with sickness, God shall be paid with good words and promises enough, that they will be better if they live; but, as long as peace lasts, they will run to hell as fast as they can; and, if God will not catch them, they care not, they will not return.

Seventhly. The way of carelessness, when men, feeling many difficulties, pass through some of them, but not all, and what they can not get now, they feed themselves with a false hope they shall hereafter; they are content to be called precisians, and fools, and crazy brains, but they want brokenness of heart, and they will pray (it may be) for it, and pass by that difficulty; but to keep the wound always open, this they will not do; to be always sighing for help, and never to give themselves rest till their hearts are humbled, that they will not: "These have a name to live, yet are dead."

Eighthly. The way of moderation, or honest discretion, (Rev. iii. 16,) which, indeed, is nothing but lukewarmness of the soul; and that is, when a man contrives, and cuts out such a way to heaven as he may be hated of none, but please all, and so do any thing for a quiet life, and so sleep in a whole skin. The Lord saith, "He that will live godly must suffer persecution." No, not so. Lord. Surely, (think they,) if men were discreet and wise, it would prevent a great deal of trouble and opposition in good courses; this man will commend those that are most zealous, if they were but wise; if he meet with a black-mouthed swearer, he will not reprove him, lest he be displeased with him; if he meet with an honest man, he will yield to all he saith, that so he may commend him; and when he meets them both together, they shall be both alike welcome (whatever he thinks) to his house and table, because he would fain be at peace with all men.


Ninthly, and lastly. The way of self-love, whereby a man, fearing terribly he shall be damned, useth diligently all means whereby he shall be saved. Here is the strongest difficulty of all, to row against the stream, and to hate a man's self, and then to follow Christ fully.

I come now to the sixth general head, proposed in order to be considered.

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