06. Three Sermons on Matthew 7:13,14
Three Sermons on Matthew 7:13,14
"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." - MATT, VII. 13, 14. THE exhortation of my text is unto the main duty of Christianity and religion, to make sure of salvation; wherein heaven and salvation are represented to us as the end of a journey, and a palace to be entered into by a particular gate. The motives are enwrapped together, first, from the multitude that take the more easy way unto destruction; secondly, from the great difficulty there is in taking, finding, and keeping the way that leads to life; which is a cause, that both few seek it, and many take up with what is more easy.
We need not to stand to speak of Christ’s wisdom, in speaking of the mysteries of the kingdom of heaven in parables. It was his constant custom, and a blessed pattern it is; and happy are they that have, by his Spirit, a gift of making the things of God plain, by such similitudes. It is a way that hath these advantages: 1. It makes things plain, when the similitudes are apt and pertinent, for it brings them down to people’s senses by sensible and obvious things. 2. It hath a very native influence of taking with the fancy and affections, as hath been successfully practised by all the great orators and masters of persuasion. 3. It sticks in the memory, even as the sight of a man’s picture makes one remember him better than the description of his person, or an account of his name. 4. It promotes heavenly-mindedness. The many parables in scripture from sowing, and fishing, and planting, and building, and walking, and running, and fighting, may, and ought to bring spiritual subjects to our thoughts, when we see or hear of such things. Two faults in this matter are carefully to be avoided. 1. Light and trifling similitudes or resemblances, that may reflect on the gravity of divine matters. 2. Too hard and strait pressing of them. They serve only for illustrating, and not for proving, and are not to be pressed beyond their scope and drift. The other thing we shall speak of in general is this, that even Christ himself is much and often speaking in his ministry, of the rousing and awakening subjects in religion; as the fewness of the saved, the difficulty of salvation, and the hardness of the labour required about our soul’s eternal welfare. And if Christ be much on this subject, then, his servants should take laws of him, and imitate his practice, and hear such doctrine gladly, especially since, 1. Nothing is more profitable, than to prevent a cheat in your eternal state; and this is its design; and this cheat is usually carried on by such a principle as this, that salvation is common and easy. 2. Nothing is more suitable, since these heart-plagues and accursed principles are sown in the heart of every man by natural corruption, and watered by the devil’s temptations. And, 3. It is specially useful and seasonable in such a time of trying and stumbling, when we may see the shells of many a wrecked professor. And to enforce this subject on your thoughts, as a preparative to the hearing of it, consider some things in Christ’s pressing it, which make it far more weighty.
1. He came down from heaven, in the purest and strongest love to fallen sinners, and gave unquestionable proofs of it. Surely, then, he would not lay unnecessary burdens on them. Many a burden that we could not bear, he bore on himself, and leaves none in the room thereof but what is simply needful, (Matt. xi. 28, 29, 30).
2. He knew better than any, both the number of the saved, and the difficulty of salvation: he knew his own little flock, and all the hardships they were to endure, so that his testimony is yet more to be weighed.
3. Never was any in his name more full and large in offers general and unlimited of a right to him, and in promises of salvation by him, (Matt. xi. 28, 29; John vii. 37, and v. 40).
4. In his own ministry, he was generally sweet and alluring, according as is hinted in Matt. xi. 16, 20. He was not a severe John Baptist, but was a kind tender-hearted pastor.
5. He knew men’s hearts best. Ministers guess by their own experience and the word; but he hath an immediate view of men’s hearts, and therefore, his testimony, both concerning their duty, difficulty, and danger, is far more weighty.
6. He was the clear discoverer, and mainly the author of the way to heaven. He had infinite mercy in preparing it, suitable wisdom to know it, and all authority to determine it, as the only way that all must take and follow.
7. We may speak also of his own experience in this matter; that though his case was singular, both as to his difficulties and assistance, yet even this is proposed to us, as a moving pattern for our imitation. (Heb. v. 7, and xii. 2, 3). If the heir of heaven, by birthright, did enter therein through much hardship, much more are we to lay our account with the like.
Let us therefore, from these things, be stirred up to hear what our Lord teacheth us in this plain exhortation; which for the more orderly handling of the matter, passing the order of the words, we shall reduce to these heads: 1. There are two different states that all mankind enter into after this life; the one is called life, the other destruction. 2. There are two different ways that lead thither. 3. It fares with men as to their eternal state, according to the way in which they walk in this life. 4. The difference of the ways is the cause of the difference of the numbers that walk in them. And then, after the handling of these, we shall come closer unto the exhortation given by our Lord, with its grounds.
Observ. 1. There are two different states of all mankind after this life, and no more. Many different states are there in this life as to our outward concernments of body, mind, or other interests; but the greatest of all is that which is the true emblem of this - even the state of men’s souls, in peace or enmity with God. This is commonly acknowledged, and the inference is plain in it, both in its predictions (Rom. ii. 5, 6, 7; 2 Thess. i. 8, 9), and in the account of the form of the judgment to come, (Matt. xxiv. 34, 41, 46). That there are but two is also evident, both from the scripture’s silence of any others, and the peremptoriness of the grounds of men’s being determined and sent to these, even as they are found in the first or second Adam. That they are different states, is commonly acknowledged, yea, the difference is vast, and greater than being and not being.
USE. - This plain truth calls more for application unto consciences, than any great pains in informing the mind about it. This calls for,
1. Frequent and serious meditation of it. Men think often too much on any change in their condition, if it be but probable, whether sad or joyful; but this certain and great change hath little room in your thoughts. You sometimes want matter of meditation: here is that which may still be fresh - a great, certain, speedy, eternally-lasting change that is to pass upon you. Suppose a great prince is sending for you all, to carry you into a strange land, where some of you shall be miserable slaves, and others advanced to great state and dignity, - if I may thus allude to the proud king’s commission. (See Isaiah xxxvi. 16, 17.)
2. Undervaluing, and thinking little of your other present states. They are all but trifles in comparison of this. Present states are but small, future are uncertain. It is sadly strange, though very common, to see people living in this world as they were never to leave it, and minding a future state as if they will never be in it - so common is it to see gross unbelief veiled with fair and full professions of belief.
3. In thinking which of the two shall be yours. If there were many, or if the difference between the two were small, this meditation were the less needful: but now it is so necessary, that, indeed, it is inseparable from the real and serious belief of the truth. To help you in this,
Observ. 2. There are two different ways wherein all men walk toward this different state, We shall not urge any difference between the way and the gate, since the words are parabolical, and the inquiry seems neither sober nor profitable. One way leads not unto both, or either. The ways are as far different in their kinds as the states are in theirs; yea, the difference is that of contrariety and opposition. Not to speak of the difference named in the text, reserving it unto the particular notes, but of that which is proper and elsewhere in the word - ways are distinguished mainly thus, 1. From that which the walker leaves; 2. That which he aims at and approaches to - as is known in familiar talking of such things. Now, these ways differ in both exceedingly. He that walks in the way to life, leaves sin, the world, and its vanities, and draws near unto God, pursues after holiness and communion with God; the other walks, by a leaving of God more and more, for, being born with his back towards God, though he be often called on, he returns not, but goes on in pursuing after vanity and a happiness in somewhat besides God, (See Heb. x. 38, 39.) So that the ways differ exceedingly, not to speak of the different rule by which they walk, and other differences handled from Romans viii. 1, 4.
Only take it in a few plain words - 1. The godly man’s way is in a course of communion with God in Jesus Christ; the wicked’s way is in estrangement from him: this they love and pursue, (1 John i. 3; Psalm lxxiii. 25, and xvi. 7, 8). 2. The one, in a study of conformity to him in holiness; the other, to a conformity unto the world in vanity, (Rom. xii. 2). 3. The one, in a way of faith and trusting God; the other, in unbelief, and resting all upon the force of sense and reason. Now, that these differ, is no question, and that there are no other ways wherein men walk, but in one of these, is evident. What may be said of infants, and such as are without the church, is another question, which belongs not to our purpose.
USE. - But here comes the most needful question, Which of these ways do we walk in? We cannot walk in both, no more than be in both states hereafter. To enforce this,
Observ. 3. It fares with men as to their endless state, according to the way they take and walk in now. This is already cleared in its grounds and proofs. (See Rom. ii. 5, 6, 7.) It is not more unsuitable unto God’s goodness and faithfulness to send a holy believing soul into hell, than it is to his holiness, justice, and truth, to bring an unholy unbeliever to heaven. So that here, the gate is shut by dreadful bars against the presumption of the unholy man, and is shut in mercy against the fears of a holy tender believer. You may then hence know what shall be your future state, if you can find out your present way.
Observ. 4. There is a great difference betwixt the numbers of the walkers in these different ways. There is a great train in the one, and but a few in the other, as is commonly testified in the word; yet is this to be understood only comparatively, for even the godly, considered by themselves, make up a vast multitude. (See Rev. vii. 9.) And, that we may consider this first as a caution of the other, these things shew that they are a great number who enter into life:
1. The price that was laid down was surely for some considerable purchase - that though there be still an infinite disproportion between the infinite price and the purchase, yet, surely, it was laid down for the remission of the sins of many.
2. Of this sort have some been in all ages since righteous Abel; since men began to "call upon the name of the Lord," (Gen. iv. 26), wherein Adam himself hath been priest and prophet, to this day have there been always some walking in the way to life.
3. Consider what a great harvest was gathered in after that blessed heat and rain of the Holy Ghost on the apostles, so that even of the Jews (Acts xxi. 20) there are many thousands, and many more of the Gentiles.
4. Consider what a great cloud of witnesses for the truth, by sufferings, there has been in many ages and countries, even of sufferers unto death, of whom all charity commands to believe, that they entered into life, according to Christ’s promise made to sufferers for his name’s sake.
5. Consider how largely the gospel hath been spread by the mercy of the Lord’s blessing on his servants. See but of one man (Rom. xv. 19). Even in the apostles’ days, the church was greatly spread; and more, thereafter, throughout all the Roman empire, a great part of Asia and Africa. And this sheweth there were great numbers, in that days of the spreading of the light of the gospel, use to be times of its power; and that the Lord still hath some to gather in, or ripen, where it is continued. And particularly as to the place of the world we live in, if we consider, 1. The long time the gospel hath been amongst us; 2. The many rich gifts he hath bestowed on his servants; 3. The rare acts of providence in preserving, as well as in bringing in the gospel amongst us; 4. The multitude of professors tolerably blameless; 5. The many godly parents that have a godly posterity, as a witness from heaven against the men who say that children are out of God’s covenant, and deny the duty of instructing them; we may safely conclude, that there is a considerable number in the land that shall enter into life, as there are many already entered therein.
Having thus cautioned this truth, we shall now confirm it in that only sense wherein it is true, and wherein here it is asserted: and it is observable, that it is commonly spoken by way of comparison, as here, either with them that perish, or of the sincere with hypocritical professors, (Matt. xxii, 14, and xx, 16). And though it be commonly acknowledged, yet because it is not duly pondered, we shall lay forth the truth of it before you from these considerations.
1. Consider what a vast multitude is deprived of the very means of the knowledge of the way to heaven. Alas! the Bible is in but a few languages. Many millions of sinners have never heard Christ’s name, and never had the messengers of peace proclaiming salvation to them in his name. A subject of very sad meditation is this. Many worshipping sun, moon, and. stars, and the devil himself in a visible and deformed shape - their case is hopeless, and so hath it been for many generations, and likely so to be, till the Lord wonderfully appear for their delivery from the snare of the devil.
2. Consider what a great number of those that have any thing of the means of salvation, have them so mixed and corrupted, that there is little success, and little hope thereof. These corruptions are, 1. In doctrine; where, as Paul speaks, they corrupt the simplicity of Christ’s gospel by their human inventions; as the Popish church, which has the Bible, but bound up from the people; Christ as Mediator preached, but saints joined therein with him; justification by faith, but by conjoined works; hell and heaven taught, but purgatory added thereunto, Now, where such doctrines are taught, there is little hope of any sound conversion to be wrought thereby. 2. Corruptions in worship, which when great, render it altogether unacceptable. Prayer is offered unto God, but through idols; sacraments are lamentably corrupted, and mutilated, and clouted with men’s foolish inventions; and that of the Lord’s Supper turned into the most abominable and ridiculous idolatry in the world - to worship a bit of bread, and immediately to eat it, and yet, that, as the real substantial body of Jesus Christ. Now, what hope is there of any communion with God, or communication of grace from Christ, in such ways of worship? Besides, their public prayers and service in an unknown tongue, and thus, the common people are deprived of the hearing of the word read, which in such a case, is more valuable than all their preaching. 3. Corruptions in government and discipline, which in this case of the Papists are so great, that they render their salvation yet more hopeless: As, 1. The whole frame of that Babel stands upon the pretended infallibility of their church, which is the very root of that wicked kingdom. And this being more carefully taught than any of the fundamentals of religion, and easily believed by a people nursed up in profaneness and ignorance, and in natural carelessness about their salvation, makes their case very dangerous. 2. Their wicked Hierarchy, or Satanarchy rather, is very dangerous to souls. By this, the priests rule over the consciences of the people, and bishops over the priests, and the Pope over the bishops - and thus he becomes indeed the son of perdition, yea the cause and father of the loss of many souls. 3. Their damnable devices of satisfaction for sins, and indulgences for sins to come, and. thus they make merchandise of souls, in a more gross manner than is to be found in any religion in the world. This hath these pernicious consequences: 1. It looseth the reins unto profaneness; 2. And leads men into the natural sin of hypocrisy and feigned shows, of devised and imposed duty, instead of true and real holiness; 3. And leads away from Jesus Christ, and brings them to depend on self-justification. In a word, it is a religion framed by Satan and wicked men, to answer a carnal heart’s desires to the full, and is indeed a sorcery, and a most prevailing one, (Rev. xviii. 23). And the judgment is: "If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone, in the presence of the holy angels, and in the presence of the Lamb," (Rev, xiv. 9, 10).
3. Consider that where the truth is in some good measure purely delivered as to the matter, there are but a few that are ministers of the New Testament indeed, full of the Holy Ghost, and bearing their Master’s image, and going at his call, and feeding in his name. And though conversion doth not necessarily follow on a minister’s godliness, and his lawful call, yet commonly there is little success where there is such a carnal ministry, as that place (Jerem. xxiii. 32) holds forth in some degree: "Behold, I am against them that prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the Lord." This is a blessed appointment of Jesus Christ, and of absolute necessity to the well-being of the church, and of constant continuance therein, (Ephes. iv. 12, 13, 14), and it is highly to be esteemed. But there is no reason ,that the honour of the office should cover the faults of them that are clothed with it. Faults that cannot be hid, that are plagues in many ministers throughout the churches, are, 1. Undertaking the work, and setting themselves in the way of preparation unto it, without any call from God, or spiritual sanctifying impression which might conclude a call. 2. Studying of human learning for the increase of gifts, rather than studying true conformity to God in holiness, which is a great qualification. Hence is it seen, that the most learned, and men of greatest gifts, have least or no grace; though sometimes it be otherwise, to testify, that learning and grace are not inconsistent. 3. The much mixture of man in the dispensing of the gospel, (1 Cor. i. 17, and ii. 4), so that preaching, by many is done as a proof of their parts and learning, rather than the pure and lowly mean whereby Christ hath resolved to save believers. 4. The little standing in God’s counsel, and acting with a dependence on him, and the influences of the Holy Ghost, which is a cause of much sad work, (Jer. xxiii. 22).
Now, all these faults in ministers have these prejudices attending them as to the people: 1. Some from the evidence of these things have rejected the ministry, and spoken evil of it, - a great sin, though it is sad that they should have such a temptation; and which is more pernicious to them, do join themselves to such in whom greater faults are to be found. 2. The Holy Ghost works not, or rarely, with their ministry, but in justice withdraws, when he is not employed nor depended on more than he may and ought to be by any godly man in any employment of the mind. 3. And even these workings are not missed by people; but as such ministers come in their own name, so the people hear them as such, and never inquire after more than what is man’s therein; and instead thereof, have their heads stuffed with notions, and knowledge sometimes increased, and affections tickled by some human devices and flashes of wit, - which things are mighty pleasing to a carnal heart, both to give and take, both by precept and example. 4. And such carnal ministers usually lead the people, both by precept and example, into such a sort of practice of godliness as is found with themselves; for ordinarily, except where the fear of God overawes, or where a man is gross in his walking, no man will deliver such a frame of practical godliness to others which is cross to his present attainments or resolutions at least. But of this more fully, when we speak of ourselves and our own case.
4. Consider, besides all these things, and though all these were removed, how small a number of them that have the gospel purely preached, and by faithful ministers, do profess any thing; I mean, do not so much as take on an honest-like name of Christians. Few will be found, if you search them out wisely; and that will be by searching after their professed obedience to law and gospel. 1. By the consideration of the law, many sorts of hearers are visibly cast out. To begin with the third commandment, all swearers and forswearers, that commonly and fearlessly take his dreadful name in vain, are out of the way of professors: all sabbath-breakers: all eminently unfaithful in their relationship, and in the duties thereof: bad husbands, wives, parents, children, masters, servants: all hearts misordered, and persons under the prevalent power of passion, malice, and envy: brawlers, chiders: all unclean beasts, that burn in their filthy lusts, though in the heart only: all thieves, extortioners, and such as get unjust gain: all noted liars, that make no conscience of their words, especially in backbiting and speaking evil of others: all covetous persons. 2. As to the gospel, they are not to be reckoned professors who give any visible token of contempt and despising of its ministry, and turn away their ear from hearing the word: who are openly negligent in performing the duties which are required of them, as family and secret worship in prayer, and reading God’s word: whose conversation is nowise influenced thereby as to any change, but who live just as if they were under heathenism.
5. Consider how many professors who are not guilty of any of these gross evils, yet have a tainted profession. I mean, in such spots as observers may perceive as evidences of their unsoundness. Many such things there are. A temptation suitable to their corruptedness coming, is welcomed by many, as the thirty pieces by Judas: a trying time, when suffering for the profession cometh, and then are they burnt up by this sun.
6. Consider how many untainted professions are unsound before God. When trials are not great, unsound professors may rub them out: when temptations are not strong, common restraining grace may prevent their being carried away who yet may be heart-workers of iniquity, and may be dust in God’s balance, though all the world besides cannot see their lightness. This sad truth should not be improved into an uncharitable censoriousness of others, but to a jealousy over ourselves, and a belief of this grave truth, that few enter into life. And as I brought the caution of the truth home unto ourselves, so shall I also in this, and shew you on what considerations it is evident that there are few comparatively that shall be saved in this land, and who walk in the way to life. And in this I shall use such freedom as, I judge, becomes an ambassador of Jesus Christ.
Consider, 1. How evidently the multitude walk in the way of profaneness, which leads to hell. He is a stranger to England that is ignorant of it. Now, how many thousands of such there are, would be found no easy work to reckon, Such all carry the brand-mark of the devil. This profaneness prevails generally in some places, and too much every where, London may be a scantling of this.
2. Consider how many souls are poisoned and murdered by their teachers. Not to speak of the Papists, who in England are in a far more hopeless case as to salvation than if they were shut up in cloisters in Spain or Italy; neither need I speak of the gross errors and damnable heresies that many are fed with unto destruction; neither shall I name any party. But in general, whoever are fed with doctrines contrary to those foundations, and drink them in, must certainly perish: - 1. To the doctrine of the Trinity of persons in the unity of the Godhead. 2. To the incarnation of the Son of God. 3. To the satisfaction paid to justice for sin. 4. To the justification of a sinner by a believing laying hold of this satisfaction. 5. To the authority of the written word, both in revealing truth to be believed, and prescribing duty for practice. But I would speak rather of such teachers as have the greatest multitude committed to their charge, and the main allowance in the time for the discharge of their calling; and I do it not out of reflection on them, nor out of partiality, but from a real compassion on the perishing multitude of this nation, and to stir you up unto the like sense, and, to pray for the Lord’s pitying them. And of them, without any breach of charity it may be said, 1. As to their persons; 2. And then, their way of ministry.
1. As to their persons, which is very considerable for misleading the hearers. 1. The generality of them know not God, nor his Son Jesus Christ, in any saving experimental way: they walk not with him, nor have his image on them. It is a greater matter to know God savingly, and to have real acquaintance with him, than is commonly thought. Their common, carnal, and earthly mindedness, and walking after the flesh, doth sadly prove it.
2d, They run unsent. How few have a real call from Jesus Christ, to dispense his word and gospel. Their way of entering by simony and unlawful means, and into the rooms of faithful believers; their evident caring for the fleece rather than the flock, doth sadly shew it.
3d, They are generally insufficient and unable for the work they pretend to be about. The sufficiency of several is no cover for the lamentable insufficiency of the generality.
4th, They are generally negligent in their calling. Though in these parts, on obvious accounts, there is some more diligence in preaching, yet there is little of this through the land. And as for the Nonconformists their neglect of this, their case varieth, for the generality of their hearers are an uncertain company, that scarcely look on those they hear as their pastors.
2. As to their ministry, we may find, besides what is hinted, these things, which are very dangerous to souls. There are those errors commonly taught, - 1. That people are regenerated in baptism. 2. That such as are obedient unto the church are all good Christians, and accordingly are spoken of, in life and after death; which is a marvellous hardening of the wicked. 3. Speaking evil of strictness, and preciseness, and spirituality, when they do so of them that study the same, who are generally neither lovers of them nor beloved by them. Now, who can tell the pernicious consequences of such doctrines, which, alas! are to be read off the conversation of the generality of their hearers? 4. For worship, fopperies, and mocking of religious worship; and mingling many human devices, and symbols, and badges of conformity with, or inclination to, the Mother of Harlots, especially in their prayers and sacraments. All which shew that it is no wonder that we conclude the generality of England’s inhabitants to be in the broad way to hell.
Consider, 3. How many that have escaped these evils, and are some way clothed with a profession of the faith of purer doctrine and practice, of purer worship, are yet sadly unsound at heart. The evidences given in the general may be here particularly applied for confirmation of this truth as applied unto us. I shall add a few more.
1. How many ignorant ones crowd in amongst professors, that are ever learning, and never come unto the knowledge of the truth. 2. How many perishing under secret lusts, as secret leaks in a fair-like vessel, which appear most in a storm. 3. How many carnal compliers with every wind of temptation, with every turn and change - men that count gain godliness, and hardly can be persuaded of the lawfulness of any course that may expose them unto suffering; and resolve still to save their stake, be the game played as it will. In short, the characters of godliness in the word, agree unto a very small number; so that select and sum up from all, and you may see that the saved, in comparison of them that perish, are very few.
USE. Lay aside any deceitful principle about the multitude of the saved, and be no more confident upon the same; but exercise jealousy the more, and search more.
Observ. 5. The difference of the numbers of them that obtain these two states, is because of the difference of the ways that lead thither. All that know of life and destruction, desire the better, and to escape the worse. But their hindrance is, the difference of the ways. The way to destruction is open, broad, and easy; the other way to life is strait, difficult, and narrow. Of the particular properties of the two ways, we shall speak afterward, if the Lord will. Now only of this general: If the way to life were as sweet, and safe, and taking with flesh and blood, it would be filled with travellers: but it is not so, and as we shall hear, cannot be so. Let us then lay this to heart, that it is men’s unwillingness to meet with labour and difficulties, that discourages many - it is their being bewitched with the present ease of a sinful path. Admire, then, the folly of mankind who are thus taken with the circumstances of the way when the issue and lodging-place are so far different.
Second Sermon on Matthew 7:13-14
"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." - MATT. VII. 13,14.
ETERNAL concernments are so weighty in themselves and of so near importance to every man, that nothing can be a greater kindness, than to give real help and warning hereabouts. But through men’s unbelief, it is commonly little valued, and little improved.
Having already given you the general truths hinted in the words of my text, we shall now enter upon the particular handling of these words. And they afford to us these things, as the subject of our exercise:
1. That the way to heaven is narrow and strait, and to hell broad.
2. It is the Lord’s will, that men should walk in the narrow way. Of the first of these - that the ways to heaven and hell are greatly different, not only in their issues, but in the paths themselves - in handling of this, we shall shew, 1. Why the one is called Life, the other Destruction: 2. Why the course that leads thither, is called a Way: 3. Shew the different properties of these two ways.
First, Of the different ends: - Heaven is called life, not only from the common signifying of all happiness by the term Life, but because it is the thing promised in the first covenant, (Gal. iii. 12), albeit now attainable only by the second and better covenant; and because it is truly life, in comparing it with the present life of nature.
1. Compare it with the life of nature; this union of soul and body in a tolerable harmony. 1. This life, at best, is a moving towards death. Man is on a journey from one grave to another, from one womb to another, in our common mother the earth. Life now is but as a candle: while it is burning, it is wasting. There is no such thing in heaven. There, time is concluded; eternity is the only period (and this concludes all periods) of its duration. 2. This life, even though it wanted this period, hath many miseries in it, that take away its deserving such a name; such as, its sorrows, crosses, (Rev. xxi. 4, 5). 3. One generation thrusts another away. Life is now a flitting moveable: the fathers must give place to their children, and they to theirs. In heaven there is no such thing.
2. Compare it with the life of grace, or that new life that the Lord by regeneration begets in his children. That life is but a life of preparation unto this in heaven, as the child in the womb is to his coming into the world. Its best is but an earnest of what is possessed fully afterwards.
3. It wants not its own twinges, and faintings, and swooning fits; many spiritual diseases there are in the regenerate, besides all their hard work. Yet it is more deservedly called life, if compared with the other. The state of men in hell is called Destruction, the most terrible name of any evil: - not a destruction of their being, nor of their sense of a miserable being; these are preserved: nor of any evil thing in them; all of this sort remains. But it is called thus, 1. Because there is a perfect and full removing of every thing that is really comfortable unto them; it reaches both soul and body. 2. Every evil thing is present - evil company, an evil place, an evil and miserable condition; universal torments in soul and body of an eternal endurance, without ease.
Ere we proceed, we shall apply this into your consciences.
Believe both firmly. Do you believe the sad state, as well as the joyful one? It is men’s self-love that makes them more ready to believe the great things of good than evil, as deserved in spiritual matters; when yet, in other things, it is more ordinary to do the contrary. This great truth of the greatness of heaven’s happiness is best believed, when these things have their due weight with the soul: 1. The faithfulness of the promises. 2. The spring and end of it - that free grace may be glorified. 3. The worth of Christ’s purchase, and the price paid for it. 4. The aspiring nature of the new life, like an infant framed to live in a more open place. 5. The greatness of the tastes and earnests of it got in this life. As to hell in its greatness of misery - when, 1. The faithfulness of the threatening and threatener; 2. The design of the threatener - the glory of his justice; 3. The deserving of sin, which the knowledge of the greatness of the party offended, and holiness of his law broken, do mightily shew; 4. The first fruits of this, in horror of confusion, and rage against God, and his law, and holiness, in some of the wicked - when these things are duly pondered, then may men attain the faith of this. Believe them - for as they are the main principles of your religion, so are they of most effectual influence upon men’s hearts and lives, when the faith of them is once well digested. The true belief of these plain propositions commonly professed will produce a deep impression, a high esteem, and due exercise about those things; which may serve as marks of your faith.
1. Time, precious time, and especially, time under the gospel: - that is the only thing between us and our eternal lot; precious for its use of preparation for it, and for divine long-suffering acted on, and in time. It should be redeemed by many, well improved by others; and it may be holily wearied of by others, whose hope is lively.
2. God’s favour in Christ: - how should this be esteemed, prayed for, and praised for, and thankfully kept: this is our right to happiness.
3. Holiness and sin: - how should men’s affections change in reference to these, which are the ways to those great and different states.
4. This life and all its concernments: - this faith would make us go up and down, as unconcerned how this world goeth; like a man carried in a vessel over the seas, travelling to take up an abode for all his days, is not concerned in learning the art of sailing, which others that intend to live on and by it will do.
I leave it with these few notes: 1. It is the greatest difficulty in religion, to believe firmly these things. 2. The greatest advantage to a believer in his walk and exercise, is from the belief of them. 3. The greatest and most common cheat in religion, is about the pretended and alleged faith of them. The second thing to be handled is, the term of "the way," and "the gate," applied unto that course and exercise which the Lord hath appointed for going to heaven, and for those which men walk in to hell. This way of expressing, not to urge it too strictly, holds out to us, 1. That these different practices of godliness or ungodliness (for so shall we call them, until we determine them more particularly), have these different states as their end: they lead to them, as a way doth unto some place, from which it gets its name of such a way. So, ungodliness, is the way to destruction, 1. By threatening from God. 2. Desert in itself. 3. And it is a sort of earnest of it: There are begun degrees of destruction in the ungodly. Godliness is the way to life, 1. By promise; 2. Fitness and meetness for it, (Col. i. 12). 3. It is also an earnest of glory.
2. That there is labour and travel requisite in walking in them. Whenever you hear of a way, you hear of what implies travel. It is trim, there is great difference in ways, and in the manner of travelling, as it is here; but even the wicked want not their pains in the way.
3. Travel in it must be progressive. He that walks in a way, and goes not forward, doth nothing. In the way to heaven, some are farther advanced than others, and at some times more than others. And so it is with them that walk in the broad way: sometimes they may be not far from the kingdom of God, and sometimes at hell’s mouth.
4. From the term "gate," we learn that there is an orderly and methodical entering on, or finishing of that way: but because we would not press parabolic phrases too strictly, we pass it. And having formerly spoken of this also, we forbear the application of it. The third thing to be handled is, the properties of these two ways; the one called strait, and the gate narrow; and the other the reverse. I shall handle these things distinctly, ere I add any application.
I. That the gate to life, and the way to it, is strait and narrow. In handling of this, I would, first, Give you some things that confirm that so it is; secondly, Shew wherein the straitness of it lieth.
First, That the way to life is hard and strait, 1. It is seen in the confessions and practices of multitudes that walk in the broad way: some never think on it; some are affrighted from it, when thinking thereupon. Upon this same account it is seen, that the way to life is narrow, 2. In that the truly godly find it very hard, and the longer, both the sweeter and the harder. They at first seem to attain something of sweetness in religion; but afterwards, the work and the trials are better seen. 3. In the hypocrite’s pain, which he finds in the external show of this strait way (Mal. iii. 14), though it be certain, that the hypocrite is not acquainted either with the sweetest, or hardest part of religion. But besides the testimony of the word, the surest confirmation of this, and the clearest, will be by giving a particular account of the straitness of this gate, and narrowness of this way to life. As the second thing wherein this stands, I shall give you a brief account of the way to life, and of the difficulty in each of them. And they all are but so many stages in this way, and passages that a believer must go through.
1. The new birth, (John iii. 3, 6). A man is never in the way to heaven till this change pass over him. This is a change, 1. Of nature. Oh! how hard is it for folks to put off their nature! They think they make excuse for any fault, when it is said to flow from their nature. This is a creation, (2 Cor. v. 17). 2. It is a most perfect change of inclination and affections, that what was loved is hated now, and what hated is loved now: and people know what a pain there is in turning the inclination. 3. It is a change wrought by another power than theirs, which renders it some way the harder, though the more sure and possible. Now, compare this new birth with the natural birth, or with death, which is as the soul’s birth into glory; and the differences are very evident: Alas! how many are there that: stand at this gate, and by no means will pass it. What! - change their natures and cast off all their beloveds? - they cannot hear of it.
2. The strait gate of the covenant. Shall I call it strait, that is cast up so wide with a universal invitation? Yet I may venture to call it so. It is so strait, that no man with any of such baggage can enter it, or will be willing. 1. The proud unhumbled sinner cannot enter in here. He that comes not empty and lost in his own sight, cannot be admitted to make such a bargain with God for salvation. 2. The resolved idolater that will not sell all for Christ in this bargain, and will not give up with all other lovers, to make a new covenant with Christ, cannot enter. (Matt. xiii. 44.)
3. There is the new life, which is a part of this narrow way. This follows on the new birth, and is the soul’s promise in the covenant, that he will lead a new life, (Rom. vi. 4). This new life is a great and rare thing. We shall not insist at large on it, but on a few properties of it.
1. It is a life of faith, (Gal. ii. 20, Heb. x. 38). Formerly, the man lived by sense and reason: now, he doth by faith, looking on a promise as a good security; and employing God, and acting faith on it, whenever he is in any strait.
2. It is a life of sincerity and uprightness, or a sincere life. Hypocrisy and deceitful shows he striveth against, and in a great measure overcometh; for there is now uprightness in the inward parts, and no corner of the heart that is reserved for any evil to lodge in, though it may be found there in too great abundance, (2 Cor. ii. 17).
3. It is a life of holiness. The Holy Ghost is its author, the holy law of God the rule, and the holy Jesus the man’s pattern and example.
4. A growing life, and that all a man’s days. This new life being duly cared for, attains growth as long as a man lives. This life is called "new," because the man lived not this way before: and the rest of the world do not so, nor ever did, nor will do. It is different from the life of the world, in that it hath another food for its strengthening, and air for its breathing; another father, or another and more special way of begetting, another end it lives for and aims at, with other vital actings. The third thing that shews the narrowness of the way to heaven, is the cross. This is laid in the way, and every man must resolve to take it up when he wins to it, and follow Christ. "Whosoever will come after me, let him deny himself, and take up his cross, and follow me," (Mark viii. 34). It is true, that every man meets with his crosses less or more; but Christ deals very plainly with his people, in telling them, 1. That their happiness is not to be expected in this life, but in the seed and seal of it: he draws them to heaven by faith, to know what his love hath prepared for them, (1 Cor. xv. 19; Matt. xix. 28, 29). That they must lay their account in resolution with the greatest suffering, even of the loss of life, rather than to deny the least of his truth and words, (Matt. x. 38; Mark viii. 38). 3. And that all their life long, and every day, they may meet with such things. The fourth thing that shews the narrowness of the way to heaven, is the work that is to be done by them that walk therein. As,
1. The work of mortification, (Mark ix. 43, 45; Col. iii. 5,) and that especially to be extended unto the most beloved lust. How painful this is, many may know; nay, many venture on hell, rather than thus to part with them. It stands also in some acts of faith, as, 1. That such a lust is forbidden of God, under pain of his displeasure. 2. In a striving resolution to gratify it in nothing. 3. In calling for help, both to mind and practice this resolution in our walk.
2. The work of self-denial. Whatever the lust be, as self-interest is very large, it must be denied, and the interest of God’s glory and service must sway the soul in all things, (Mark viii. 34).
3. Tender and considerate watching.
4. The work of running on in this way, and making daily progress, (1 Cor. ix. 24; Phil. iii. 10, 11).
5. The work of fighting and wrestling with spiritual enemies, (Eph. vi. 10, 11); to watch, and learn skill to put on, and handle wisely our spiritual armour with which the Lord has furnished us. The fifth and last thing which shews the strait-ness of the way to heaven, is the new trials that a Christian meets with, and none but he, and these from the Lord himself, for wise ends; of which hereafter, - as, 1. The swoonings and faintings of the soul through the Lord’s withdrawing. (See Psalm xxiii. 3.) 2. The labour of wrestling with him, when his face is hld - a hard but ordinary trial.
I may yet add further, the gate of death is a strait and narrow gate, by which believers enter into life: - that after the trial of all these last, this remains, as the greatest difficulty; not to speak of it in a natural sense, but only as it is a trial, wherein a miscarrying is irretrievable: die amiss, and all is gone:-and also, as the soul is often in the least fitness for any work then. But the encouragements of faith in this are great and strong: Christ the conqueror is with his own in these trials.
II. That the way to destruction is broad and easy, is seen,
1. In that men are born with their faces and hearts towards this way; their inclinations lead them strongly to it: - there is no need of any change on them to fit them for it.
2. They have multitudes of temptations suited to their sinful inclinations that, as a wind, drive them on in it. Many lusts are gratified by walking in this path, and many wise and noble after the flesh are treading in it.
3. The Lord is often provoked, and may soon be, to take off any restraints that stand in their way. (Psalm v. 10, 11).
4. They ordinarily shift off easily all crosses for Christ’s sake, by complying with their carnal inclinations.
5. They walk at liberty from any inward spiritual bonds on their hearts and way. So it is called "a walking after the imagination of their own hearts," (Deut. xxix. 19); opposed expressly to a walking after the rule of the word.
CAUTION. - Notwithstanding of all these things, yet there are circumstances of another nature, that shew their ways to be yet contrary to those: As,
1. The way to life, on all these accounts, is easy, 1. Because of the kindly delight that the new nature hath in all its difficulties and labour. 2. The lively hope of the glorious end of the way, (2 Cor. iv. 16, 17, 18). 3. The gracious support and help of infinite strength. 4. The communications of joy and delight they feel in their works; - a part of the encouragements allowed them in this life. As also, the way to destruction is strait, 1. In that all the walkers therein are in bonds and fetters to Satan, and their own lusts, (John viii. 34). 2. In that God often meets them with his warnings, and makes conscience fly in their faces, as the angel in Balaam’s. 3. They want not their own graceless cursed crosses, and ofttimes in as great a measure, as the truly godly do. 4. The fear of the issue is enough to embitter all for the present.
USE. - Is the way to heaven narrow and strait? - Then, how shameless is the graceless world, to reproach the way of the godly as strict! It is the most shameless slander that ever the world made. To call the godly ungodly is but a lie against them; to reproach the sincere as hypocrites, or the peaceable as seditious, - this is all little in regard of this, - to reproach them for that which is their glory, and that even in scripture words; to reproach them as puritans and precisians. Of the same nature is their commendation of men, as being men of latitude, and of a large walk in the matters of God. That we may insist a little more on this inference that is so clear and pertinent, let us sift out the causes of this reproach.
1. Carnal men naturally think all too little for this world, and any thing almost too much for the world to come.
2. They generally conceive good hopes of themselves, when walking according to this graceless principle.
3. As they like not doctrines that cross these precepts and practices of theirs, so, far worse, practices different from, and contrary to theirs; for practice is a more living and abiding testimony than doctrine. Hence we see, that let professors profess what they will, if they agree in practice with the world, they are liked by it well enough. For instance - in a place given to scandalous misspending of time in tippling, if a professor invited to share with them, should simply say, he cannot in conscience come so near an appearance of evil; this would vex the graceless company more, than if another should join with them, and even in their company speak of the strictness of the way to heaven.
4. False doctrine, or false application of true doctrine by ministers, hardens sinners mightily in their prejudice against strictness in God’s ways: as also, the godly their placing too much of religion in little and small things, especially if of an indifferent nature in themselves.
2. Then it is a good token of a right way, that it is narrow and strait; and a shrewd suspicion of a false one, that it is broad - I mean, if it be represented as a way that leads to heaven: for the way of gathering churches of professors is quite different from this, and it is a woful mistake in people to confound them. There are three false ways that are broad: 1. The way of intellect and morality - the Pharisee’s way. (See Matt. vi. 19, 20.) 2. The way of external conformity to the letter of the law - an outward service. 3. The way of any church order under heaven, is but a broad way to heaven, let men make it never so strait; for as long as men only are judges of our way, there is a great latitude for hypocrisy, and much double dealing with God, if men’s hearts be not sound.
USE 3. - Then, make a wise choice; - it is laid before you, as even life and death, and their several ways. It is sad, that men should be at a stand what to choose; but much more, that they should make a bad choice, even to choose death.
I conclude with these few remarks: 1. The way and the end are inseparable; therefore take both, or leave both. If you would have life, walk in the narrow way to it: if you will walk in the broad way, resolve to meet with destruction.
2. The narrow way grows the longer the broader and easier, and the broad way the longer the narrower, till a man be in hell. It is joy to a godly man, that so much of his way is past: it is sore to the other, that it is so with him, and that there is so little remaining.
3. Unless time be preferred to eternity, there is no comparison between the two. A time of trouble at worst - an eternity of ease, and joy, and life: a time of delight at best, and an eternity of destruction thereafter; - is there any choice here with a reasonable man?
Third Sermon on Matthew 7:13-14
"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way that leadeth unto life and few there be that find it." - MATT. VII. 13, 14.
WE shall yet again enter on a further account of the hardness of the way to heaven, and of the broadness of the way to hell, both by further enlarging on what was glanced at, and from new particulars: but the latter we shall bring in in the application.
Besides what is said we shall now, 1. Speak somewhat by way of caution, to prevent mistakes.
2. Some native doctrinal inferences from the whole purpose.
3. Some lamentation and exhortation.
I. For caution, take these things, - 1. For all these things that shew the way to life to be narrow, yet unto the godly man it is a most pleasant way. Oh! with what delight doth he walk therein, with the heart lifted up in the ways of the Lord, as Jehoshaphat, (2 Chron. xvii. 6, Psalm i. 2, and cxix. 32, 59). It is a way of great breadth, though not for sin, yet for duty and delight, (Psalm cxix. 96). he makes haste and progress in it, (Psalm cxix. 60, Philip. iii. 13, 14). And on the contrary, the way of sin, and unto death, is dark and strait, and that because of the nature of the new exertion in the soul, (Rom. vii. 21, 22, 23). This makes many things sweet and easy that otherwise are hard. How much toil will a mother undergo about her own child? Why, all is natural to her. The strivings, and wrestlings, and fightings, are hard indeed unto the flesh; but the new man likes them the better. See if it be not so with you in your toil in religion. Though there be something within that tires somewhat of work, there is somewhat within also that makes tiresome work sweet. The way of life is a pleasant way, because of the lively faith and hope of the prize, (Rom. viii. 18, 24, 25; 2 Cor. iv. 16, 17, 18; Heb. x. 34). It is pleasant from the support and help of infinite strength, (2 Cot. xii. 8, 9, 10; Isa. xl. 31). It is pleasant from the sweet enjoyments of fellowship with God they feel in the mean time. The simple and plain meaning of this truth is then in these: 1. That the way to heaven is full of great difficulties. 2. They are such as an unregenerate man cannot away with. 3. And such as a godly man, without courage and strength from heaven, would never wrestle through; but with that strength, sometimes finds them easy: - and again, it is for his advantage to find them hard and strait.
Second caution - Whatever breadth and wideness there is in the way to destruction, it is ofttimes on other accounts found strait. They find it bitter, and tire of it, (Hab. ii. 13). All the walkers therein, are bondslaves to sin and Satan, (John viii. 34, 44). God often meets them with warnings by his word and rod, as the angel did Balaam, and thereby conscience straitens them. Ahab, in the way to hell, met Elijah as an enemy, (1 Kings xxi. 20). Their fear of the issue embitters all for the present; and the vanity and emptiness of all their idols to stay their hearts with solid satisfaction. The meaning of this then is - to corrupt nature the way to hell is easy, and that it is commonly felt so by the wicked.
II. Draw some doctrinal inferences from the whole purpose.
1. We see, then, that the Lord hath constituted a great difference betwixt the ways that lead men to their estates in another world, as to the gratifying of the flesh: the one strait to it, the other easy. We have said enough to confirm this; the words are also clear for it. The reasons of this are, 1. Conformity to Christ the head, in the godly, who entered into glory by a strait way, as has been said. 2. It cannot otherwise be, supposing the Lord’s design on his people to glorify himself, in the bearing them up, and in the exercise of grace. 3. Corruption being left in both - in the one wholly, in the other in part - makes it to be so as it is. 4. That the Lord may leave it to men’s choice though he graciously determine his own, by his hand, to choose life, whatever hardness be in the way.
2. No man’s testimony concerning the two ways can be of such service as a godly man’s who hath walked in both - as none know so well without experience what hell and heaven are, as the devils that have tasted of both; and we see their malice bewrayeth it: - unless we except our Lord Jesus, who had a sort of experimental knowledge of both, as his readiness to save sheweth. And the witness of the godly is seen, 1. In that they all have turned out of that way, and never turn in again. 2. And they testify a vast difference between them, not only as to the issue, but the way itself. And what means all their shame, and sorrow, and mourning for their walking in the broad way, but a testimony against the one, and for the other?
3. We see the true reason of the difference in the number of the saved and damned, is from the interest of the flesh, denied by a few, and indulged by the greater part: and we may wonder at the folly of men making so bad a choice of their way to eternity, as commonly they do.
III. Lamentation and reproof.
1. Over the godly who are questioning their way, because of the difficulty they find therein, whereas it ought rather to confirm them that they are in the right; or who at any time look with envy on the ease of the foolish, (Psalm lxxiii).
2. Over the ungodly, who bless themselves that they never found any such hardship and straitening in godliness. It is strange but true, that the ungodly find these the most easy, that the godly find most hard; as faith not only of divine truth, but of their interest in Christ - or that repentance is an easy thing with them - or the sincerity of their hearts: they think their hearts were always right: - or about prayer, and all religious duties. And this is because they know not the true nature of all these great things.
3. Over those who frame to themselves a religion free of all its difficulties. Men in professing to take the rule of the word for the rule of their religion, do often wrench and cut away all things that are hard therein in applying it.
Lay aside that foolish and common opinion, that the way to heaven is easy. Oh, by all means beat it out of your minds! I shall in pressing this exhortation shew, 1. The commonness of the mistake. 2. What are the causes of it. 3. What is its danger. 4. How it may be removed.
1. To shew the commonness of this opinion about the easiness of the way to heaven, it may serve to see men’s confident hopes of getting safe thither, with their laziness in striving, or taking pains. This is unquestionable, that many of the most confident are most lazy. It is a common thing to see men of these sorts to be confident of heaven, 1. That never mortified one corruption, especially their darling one, nor ever endeavoured it. 2. Nor ever wrestled with God in prayer, as a hard work. 3. Nor ever watched over their hearts. 4. Nor ever deny themselves, 5. Nor ever sanctify a day to the Lord in a spiritual manner. 6. Nor ever submit to a cross, that a little warping can prevent or shift.
2. What are the causes of it. 1st, Men’s own hearts are inclined to such a way, and so are easily prevailed with to think it is so. This inclination is strengthened by these: 1. A rooted ignorance of God in his greatness, holiness, and truth, - the root of all wickedness. 2. Ignorance of the nature of heaven and eternal life: he that knows the end and prize lost, is likliest to know what running and fighting are called for. 3. Ignorance of their enemies, their own hearts, and others: he that knows not his heart’s corruption is not likely to take much pains to have it made better. 4. Undervaluing of eternal things, especially when compared with temporal.
2d, Satan is busy in persuading to this, being cunning enough and well acquainted with his own interests. If he could, he would keep all ignorant; and if that cannot be, he strives to make them lazy, and lose their crown.
3d, Mistakes of the practice of the godly. The ungodly see not the secret duties of the godly, nor their inward work in public duties, and therefore think them like themselves.
4th, The ensnaring practice and principles of a careless world about them. If they be like their neighbours and others, they think well of themselves.
3. What is its danger. Its danger is great. This keeps them in the broad way, and great with peace of mind, and against all warnings and convictions. Hence is it sadly seen in experience that multitudes of professors keep it, and are most rarely awakened of any body else.
4. How it is to be removed. 1. By the rule of the word. 2. The practice of the saints, as David and Paul (1 Cor. ix. 26, 27). 3. By an honest experiment. The last consideration is that of the text, which we shall now enter on.
It is Christ’s special will, and our special duty, to enter in, and keep on in the strait way that leads unto life. This is the scope of the words. If any scruple or doubt should remain about this, these things clear it: 1. It was Christ’s special errand as a priest, to remove the otherwise immovable impediments lying in this way. 2. As a prophet, to teach the church the way. 3, As a king, to lead them in it, and help them on against all impediments that remain. 4. In his state of humiliation, he went before us in this way as a pattern. 5. In that of exaltation, he assureth us of the happy issue of striving; and in the room of his people, and as their head, hath taken possession of the kingdom. 6. The great principle that moved him, and the end he aimed at, was to have his Father’s love, and wisdom, and grace, and his own, glorified in bringing sinners to heaven. As God, he accomplished the work by merit and strength; as man, by suffering and example. So that it is abundantly clear that Christ envies not your walking in the way to life, but rather invites, commands, encourages, threatens, to stir you up to walk therein. That it is our special and main duty is also clear, not only on the former grounds, but, 1. Because this alone tends to the saving of the soul. 2. No duty whereby God can be actively glorified by us can be performed save in this way. But there is no difficulty in this point, or necessity of clearing it. If it be the way, and the only way to heaven, then every one will judge it necessary to walk in it. Our work, then, mainly in opening up this exhortation, and preparing for its practice, stands, 1. In clearing what it is to enter in at the strait gate. 2. In clearing the motives and arguments whereby Christ presseth it; and then we shall also press it.
1. What is it to enter in at the strait gate? It is,
1st, To begin, and set forth well and rightly, in the practice of godliness. A good beginning is the one-half of the work.
2d, It is to hold on and continue therein. Though the word "enter," at the first view, and in the parabolic phrase, seems not to imply this, yet necessarily it is implied, in that heaven itself is the end; and all the course that leads thither is spoken of as a gate and a way. Though our Lord’s way of speaking may shew that the main difficulty is in right beginning, and that they that begin, and enter in, never go out of it again.
2. What are his arguments to press it? They are, the wideness of the way to destruction, and the multitude of walkers therein, - which say to us these things:
1. That the greatness and commonness of danger should be a sharp spur to duty. The Lord allows a lawful exercise of self-love; and oh that it were more in exercise amongst you! The report of destruction should make salvation more lovely, and all the means that lead unto it, even those that are hardest.
2. The multitude of walkers in a way, of itself is no sound argument for its goodness, nor that it shall have a good end. Christ would not have his people to follow the multitude: they are to be a singular people as to their way of walking. The second argument is from the nature of the way that leads unto life, which saith, -
1. Our Lord is very free and faithful in warning his people of all inconveniences they may meet with in the way; which being duly pondered, may prevent many stumblings.
2. The difficulty of the way to heaven makes many hold on in the way to hell. The wicked know the straitness of the way to heaven. I named this amongst the general truths. But now, how come they to know the way to be strait, since they never walked in it? They know it by what they hear in the word; by what they see in the saints; by what they feel in the form of religion; by what their lusts teach them to fear there is in godliness; - and this, compared with what they feel in the broad way, varies the case from what hath been already spoken of them.
Now, to press this exhortation on you in the close of all this purpose, I would desire you to gather and compose your spirits, and reflect on what hath been said, and proved, and cleared, 1. That there are two different states after this life abiding all men: there must you shortly be. 2. There are two different ways that lead thither. 3. It fares with men according to the way they take. 4. There is a wide difference between the numbers of the walkers in the two ways. 5. And that, from the great difference in the ways. We have also taken a closer view of the words, and shewn you, and proved, that the way to heaven is narrow, and to hell broad, by several illustrations, though many more might be adduced, and they that are named never insisted on. And lastly, that our Lord is willing you should walk in the way to life, and escape destruction; and hath bound it on you by his command, as your duty; and hath sent me to proclaim this his will, and to declare to you your duty. My question then is, Do you believe these things or not? If you do not, propose your scruples: how easy a work it is to clear them! And what use do you intend to make of them? Say not, you expect to hear that of me, for if you believed these divine truths, you would use them quickly. But I will tell you what use you do make of them, ere I tell you what you ought to make. "I make use of all," may one say, "for further informing of my understanding about these things;" and thus people learn still to know more and more, and mind to practice nothing. Some will make use of these things for rendering them more censorious and suspicious of others. It is far easier to instruct one how to see a motein another’s eye, than a beam in his own; and he is far more inclined to the one than the other. The use you should make of all this, is to look upon your own way, and see wherein you find it strait and narrow. Oh, for the Lord’s sake, try yourselves in this! It is not past hope, even though all be amiss. Do you walk in a way so broad as to give room to any allowed sin, or willingly neglected duty? Then you are not in Christ’s strait way. Or is it so strait that you perceive you can make no progress therein with such a load? Then is it good. How came you into that way? Was it by Jesus Christ? And is it in him that you yet walk? Or are you dreaming that there is no farther use of Christ in helping you to heaven, but in dying for you? Oh, sad mistake! Must he not dwell in you by his Spirit, - lead, and guide, and protect you? Is your way so broad, that you can escape your enemies? Or so narrow, that you must go through them? Have you the multitude walking with you, or are you much alone? The way of whole parishes travelling to heaven is not the king’s highway. A believer, though he have company, yet in a manner he is alone: he hath as much work as if there were none but himself.
After reflecting on and examining of your way, if you find you are in the strait way that leads to life, then, I exhort you, be cheerful: go on in the strength of the Lord. Your way hath a good end, and you shall shortly feel it: your helper is strong. Be painful and diligent; strive on, wrestle, press through all! Weary not of well-doing; mind your work heartily; your reward is sure. Bring forth your faith and patience, and use them nobly, for great shall be your victory in the latter end of the day. As for you whose consciences may convince you that as yet you have not walked in this way, and know within yourselves that you have a pretty easy work in godliness, know of a truth and certainty that this way will bring you to destruction, for God threatens it! How terrible is it, for God inflicts it and lays it on! Meditate a while on this. Will the Most High alter his word that hath gone out of his mouth in righteousness, for ease to your sinful flesh? Where hath he said that the lazy shall be crowned, or that a fighter against God, and a friend of sin and Satan, shall be rewarded with eternal life? Then, leave it betimes - even now: make a good choice. The ways and the ends are set before you. Consider how frail and uncertain your life is; how uncertain the gospel’s continuance with you is, and any power attending it; how the way will be to you the straiter, the longer that you delay entering in thereat. And if you have a mind to be saved, hearken to these admonitions. Put away your foolish opinions about those ways, and fill your understanding with the certain truth of God in this matter. Lay aside your lazy practices, and take pains about your souls. Enter in at the strait gate, and walk on in the narrow way that leads unto life. And let these be your practices: Enter in Jesus Christ, and have him dwelling in your hearts by faith, and abide in him, and walk in him. Lay aside every sin, especially your besetting sin. Take up every duty, and every thing that is in duty, - the inward spiritual part thereof. And thus you will find the way sweeter than you think for, and an abundant entrance shall be ministered unto you into the kingdom of God.