THE Strait Gate AND THE Narrow Way, Infinitely preferable TO THE Wide Gate AND THE Broad Way. TWO SERMONS, Upon MATTH. VII. 13, 14. Wherein the several ADVANTAGES and DISADVANTAGES, with the respective ENDS of a Wicked and a Pious Life are compared. And Unconverted Sinners are [...] upon exhorted and per [...] to consider of their Ways, and to turn and live to GOD.
BOSTON: Printed for D. HENCHMAN, at his Shop in Corn-hill. 1729.
THE STRAIT GATE and the NARROW WAY, infinitely preferable to the WIDE GATE and the BROAD WAY.
Enter ye in at the strait gate: for wide [...] the gate and broad is the way that leadeth to destruction, & 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.
IN these Words, which a [...] part of our blessed SAVIOUR'S Sermon on the Mount, HEAVEN under the name's of Life is compared to a House or City, the Way leading to which is but narrow and, troublesome, and the Entrance into it is [Page 2]through a strait Gate; so that but few Passengers are found in it: And Helt under the name of Destruction is compar'd also to a House or City, the Way leading to which is broad and easy, thro' a wide Gate, and has many walking in it.
THE metaphorical Terms in which our Text is delivered, are plain and intelligible. For what is more usual in the sacred Writings, than to call the general and common Course or manner of Mens living by the name of a Way? Nor was this Language unknown among the best [...]eathen Moralists; who not only called our Manner of life by the name of a Way, but also divided this way into a narrow and a broad one †: as our SAVIOUR doth here. So that by the two Ways here spoken of, we are to understand two different sorts of Life and Conversation: a holy one, which leads to the Life and Happiness of Heaven; and a wicked one, which leads to Destruction and Misery in Hell. And it seems as if, without any strain upon the Metaphor, we might fall in with that Exposition ‖, which [Page 3]leads us by the two Gates to understand something different from what is intended by the two Ways: by the Gate our SAVIOUR might mean the first Beginning or Entrance upon any course of life, whether good or bad; and by the Way He might mean a Continuance and Progress in the same Course.
THE Scope of our SAVIOUR then in our Text is plainly this. He exhorts us to a godly Life, and perswades us to enter into and continue in it: inasmuch as notwithstanding all the Difficulties which attend our Entrance into it and Continuance in it, and the Smallness of the number of them who practise it, 'tis the [...] that leadeth unto Life and Happiness whereas notwithstanding all the carnal Ease and Pleasure which attend the Entrance into a wicked life and Continuance in it, and the Multitudes that [...], 'tis the way that leadeth to Destruction and Misery.
THIS general Scope of the Words is the Point which lies before us at present: and it may be particularly spoken to under these practical ORSERVATIONS following,
- [Page 4]I. THERE are two different States of existence for Mankind after Death, called here Destruction and Life, in one or the other of which we must all take up our everlasting abode.
- II. THERE are two different Courses of life, in this World, a Wicked and a Holy one; which are the Ways that lead to those different States of existence.
- III. THE Entrance into a wicked course of Life, and the Continuance and Progress in it, are in some sense easy and pleasant; and there is abundance of Company found walking in it. Whereas,
- IV. THE Entrance into a Holy course of life is very difficult; the Continuance and Progress in it necessarily engage us to encounter many things troublesome & uneasy; and there are but Few comparatively to be found walking in it. But yet,
- V. ALL these things rightly considered, it highly concerns us to enter upon and maintain a holy course of life.
IN speaking something to each of these Observations in their order, I shall not be sollicitous to entertain you with any new tho'ts upon them; but as briefly and plainly as I can to lay together before you and move you to consider seriously some weighty things which concern our most [Page 5]important and everlasting Interests, and by the blessing of GOD may advance our true Happiness, both in this life, and that which is to come.
I. OBSER. THERE are two different States of existence for Mankind after Death, called here Destruction and Life, in one or the other of which we must all take up our everlasting abode.
'TIS but for a little season that GOD hath appointed any of us to live here upon Earth; one generation goes and another comes: But we know by Divine Revelation, that there is a Spirit in Man which will not cease to be, after this life is ended; that our dead Bodies will rise again and be reunited with our Spirits; and that the State of Discipline & Probation in this world will be succeeded by a State of Recompence and Retribution, wherein shall be rendred unto every one, according as we have done or neglected to do the Work assigned us by GOD in this life.
THIS State of Recompence and Retribution, according to the infallible Oracles of GOD is twofold; and comprehends in it the state of Happiness, and the state of Misery; the latter of which [Page 6]is set forth by the name of Destruction, and the former by the name of Life in our Text. GOD hath appointed a Day in the which He will judge the World in righteousness, by that Man whom He hath ordained; whereof He hath given assurance unto all men in that He hath raised him from the dead † The LORD JESUS CHRIST being revealed from Heaven, and all the holy Angels with Him, before Him shall be gathered all nations; and as a Jud [...] He shall sentence them to one or [...]th [...] of these States. To some He will [...] blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the world: to others He will say, Depart from me ye cursed, into everlasting fire, prepared for the devil and his angels. And this Sentence shall be accordingly executed: These shall go away into everlasting punishment; but the others into life eternal *: The one to a State of dreadful endless Misery, which is represented by a lake of fire that cannot be quenched, and contains the lot and portion of the Devil & his Angels; the other to a State of Life and perfect Happiness in the most glorious dispensation of the Kingdom of GOD.
[Page 7] AND in one or the other of these States we must all of us, without exception, take up our everlasting abode. For we must all appear before the judgment-seat of CHRIST, that every one may receive the things done in the body, according to that he hath done, whether it be good or bad †. And GOD hath taught us nothing of any third or middle State, between the Happiness of Heaven and the Torments of Hell, after the great a [...] terrible Day of Judgment is over.
AND since there are two such different States of Existence for Men after Death, in one or the other of which we must all take up our Everlasting abode; why do we not realize these things, and make them more present to our minds by a lively faith! We profess to believe them as they are plainly revealed to us in the Gospel: and what is more worthy to be believed und thought on? But after all, how weak is our Faith of them, if we judge by the Influence of it on our Lives? Should we be just such manner of persons if we had a lively apprehension that in a little time we must [Page 8]take up our abode in a State of Everlasting Destruction and Misery, or of Everlasting Life and Happiness? On the one hand, would not the Happiness of Heaven, which is so worthy of the desire and pursuit of a reasonable Creature, awaken our more sollicitous Cares, and excite our earnest and unwearied Endeavours to secure it? On the other hand, would not the Misery comprehended in an everlasting Destruction fill us with greater Dread and Horror, and make many more among us appear concerned to fly from the Wrath to come, and inquisitive what they should do to be saved? Whereas, instead of this, how unconcerned and unaffected are many, that bear the name of Christians, about their future State? Whose Lives would rather induce us to think, they know of no Happiness to be desired, no Misery to be feared in another World. O that we may none of us indulge this stupid Security, but all more than ever realize this Truth, That in a little time everlasting Destruction will be our Portion, unless we make sure of everlasting Life, before we dye.
LET us therefore make these two future States of existence the subject of our frequent and serious Meditation, when we [Page 9]lye down, and when we arise, and as often as we retire for Devotion. This method will be likely to affect us with a just Concern for our most important Interests; and to excite our utmost Endeavours to avoid everlasting Destruction, and secure everlasting Life.
AND let none of us any longer defer and put off this Concern about our future State. For this, if any thing in the world, I mean the taking care of our Souls with regard to Eternity, is the one thing needful; And through the undeserved Favour of GOD we have yet a Space allowed us, wherein we may do something to escape eternal Destruction, and lay hold on eternal Life. But if we consider what a short and uncertain Space this is, depending at farthest on the Life of Man, which is but a vapour that appeareth for a little while, and then vanisheth away; I say, if we consider this, we shall find it cannot be long before all of us here present are either saved or damned. And when everlasting Destruction and everlasting Life depend and turn upon a few Moments with us, we have surely no time for Delay: but whatever our hand findeth to do, we should do it with our might, making haste to get ready for the [Page 10]eternal World; lest a remediless Destruction come upon us suddenly, in an hour when we think not of it.
II. OBSER. THERE are two different Courses of Life, a wicked and a holy one, which are the Ways that [...]ead to these two different States of existence.
THIS we are to understand, when our Text speaks of the Way that leadeth [...]o Destruction, and the Way that leadeth unto Life. For our manner of life is commonly called by the name of a Way, in ancient Writers sacred and profane; as hath been already remarked. And that a wicked and a good Course of Life will end in these different States of Existence, we are assured from numberless passages of the divine Oracles; all which agree with the Testimony of the inspired Apostle, Rom. 2. That in the day when GOD shall judge the secrets of men by JESUS CHRIST, He will render to every man, according to his deeds: to them who by patient continuance in well doing, seek for glory, and honour, and immortality, eternal Life: But unto them that do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish.
[Page 11] BUT let us enter into Particulars.
1. A wicked Course of Life is the Way that leadeth to Destruction.
THEY that walk after the flesh and mind the things of the flesh, are going down to Destruction: For to be carnally minded is death — because the carnal mind is enmity against GOD; for it is not subject to the Law of GOD, neither indeed can be, Rom. 8.5, 6, 7. So that [...] persons in a natural unconverted State, who from an irregular and ungoverned Principle of Self-love discover their Enmity against GOD, by a course of Actions contrary to his holy Law, should consider themselves as Travellers in the Way that leadeth to everlasting Destruction. For the wages of sin is Death, and such a Death as stands opposed to eternal Life, Rom. 6.23.
AND this is the plain Doctrine of the BIBLE, that any one Sin indulged and continued in will bring a Man to this woful End. Thus be that believeth not the Son, shall not see life, but the wrath of GOD abideth on him †: Sinners by [Page 12]their hardness and impenitent Heart treasure up to themselves wrath against the day of wrath, and revelation of the righteous judgment of GOD *. Hypocrites who are like painted Sepulchres, having beautiful outsides, and deceiving the world with a fair shew of external Religion, while within they are full of all uncleanness, have many Woes denounced against them: Our SAVIOUR said to such, How shall ye escape the damnation of Hell? And their Hope shall be cut off when GOD shall take away their Souls ‖: Drunkards and riotous Livers shall not inherit the kingdom of GOD; but tho' Men may bless th [...]mselves in their heart and say, I shall have peace, tho' I walk in the imagination of my heart, to add Drunkenness to Thirst, yet the LORD will not spare him, but the anger of the LORD and His jealousy shall linoke against that man †; and the time is coming when such shall be tormented without a drop of water to cool their tongues: Sins of Uncleanness in the House of the harlot are the way to Hell, going down to the chambers of Death; Whoremongers & Adulterers GOD will judge †. [Page 13] Covetousness is Idolatry, and Destruction shall be the end of them that mind earthly things †: As GOD resisteth the proud and will bring down high looks; so Pride goeth before Destruction *. And the same is to be said of other spiritual Sins, as Envy, Malice, and Revenge; which as they are the Image of the Devil, cannot be less hateful to GOD, and destructive to Men, than the sensual Lusts which are more exposed to the Reproach of the words of the Apostle, Gal. 5.19, 20, 21. The works of the fiesh are manifest, which are these, adultery, fornication, uncleanness, lascivio [...]sness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, beresies, envyings, murders, drunkenness, revilings, and such like: of the which I tell you before, as I have told you in time past, that they which do such things, [...] not inherit the kingdom of GOD.
THESE Sins are so many Paths in the Road that leads to Destruction: and we cannot iudulge and persevere in a Course of any one of them, without being unprofitable Stewards of all our Talents, and guilty of neglecting and despising [Page 14]the LORD JESUS CHRIST, with all His Benefits revealed & offered in the Gospel Now at the last day, the LORD will command the unprofitable Servant to be taken and cast into outer darkness, where shall be weeping and gnashing of teeth *. And how shall we neglect so great salvation, which at first began to be spoken by the Lord, and was confirmed by those that heard Him ‖? For he that despised Moses law, died without mercy under two or three witnesses. And of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of GOD, and hath counted the blood of the covenant wherewith He was sanctified, and unholy thing, and hath done despite to the Spirit of Grace. Verily unto such there remaineth only a certain fearful looking for of judgment, and fiery indignation to devour the adversaries †
THUS a wicked Course of Life is the Way that leadeth to Destruction. And,
2. A holy Course of Life in this World in the Way that leadeth to Eternal Life and Happiness in the World to come.
[Page 15] GOD has ordained to bring His chosen People to such a Life as includes in it Faith in the LORD JESUS CHRIST, Repentance towards GOD, & New Obedience: And they only that live in the Practice of these things, walk in the Way that leadeth unto Life.
Now true Faith in the LORD JESUS CHRIST is not a mere Assent to the truth of the Gospel; but a saving Grace of the HOLY SPIRIT, whereby we are inclined and enabled to receive JESUS CHRIST, as He is offered to us in the Gospel: consenting that He should be to us all that He engaged to be to the People of GOD; and relying upon Him to save us to the uttermost, in the way of the New Covenant. This Faith worketh by Love, purifies the Heart, and overcomes the World: and it is the Way that leadeth unto Life; For GOD so loved the world; that he gave His only begotten Son, that whosoever believeth on Him should not pe [...]ish, but have everlasting Life. Joh. 3.16.
THIS Faith is always accompanied with true Evangelical Repentance; by which I do not mean a flighty Sorrow for Sin, arising from Fear of GOD'S Anger, and an Apprehension of Punishment; but [Page 16]a hearty Turning from all Sin to GOD in CHRIST; attended with Hatred of it, and Shame & Sorrow for having offended a gracious & holy GOD, and wounded our own Souls; and with a firm Resolution and full Purpose of Heart to endeavour after New Obedience. This Repentance also is the Way that leadeth unto Life. For as unless we repent we must perish; so there is Mercy promised to true Penitents: and the Repentance not to be repented of, i. e. true and sincere Repentance, is a Repentance unto Salvation, 2 Cor. 7.10.
BUT then we must not flatter ourselves, that our Repentance is thus true and sincere; unless it be followed with a Life of New Obedience. And this is quite another thing than an honest Endeavour to comply with the Will of GOD, by any natural Strength and Power of our own. 'Tis an upright and constant and delightful Endeavour after a Conformity of the whole Man to the whole good Will of GOD, as revealed to us by CHRIST in the Gospel; arising from a new supernatural Principle of spiritual Life and Action produced by the SPIRIT of GOD in a Work of Regeneration. In order to it we must be the workmanship of GOD, created in [Page 17]CHRIST JESUS unto good works, which GOD hath before ordained that we should walk in them †. And that Course of internal and external Obedience, which flows from such a Principle produced in the Soul, by the gracious and powerful operation of the HOLY SPIRIT, is the Way that leadeth unto Life. For the Word of GOD assures us, that unto them who by patient continuance in well doing seek for glory, and honour, and immortality, He will render Eternal Life * that CHRIST is the author of eternal Salvation to all them that obey Him †; and that Blessed are they that do His commandments, that they may have a right to the tree of Life, and may enter in thro' the gates into the city ‖
A Life of this Faith, Repentance and New Obedience is the Way that Jeadeth unto Heaven: and the only Way that will ever lead us to that happy State. Many indeed will fondly entertain Hopes of eternal Life and Happiness, because they are descended from pious Ancestors; or from their Profession of the true Religion; or from their external Relation to GOD in Covenant; or because they are [Page 18]highly exalted and distinguished with spiritual Priviledges; or from their moral Honesty and deeds of Charity to the indigent; or from their Sorrow for Sin and visible Reformation; or from their confident Reliance on the Mercy of GOD and Merits of CHRIST, although they take no care to secure & evidence a special Interest therein: I say, many in the world will flatter themselves with Hopes of Heaven and Happiness upon some or other of these Considerations, or because several of them are united together in their Character and Circumstances; when they are all the while destitute of true Faith, Repentance, and New Obedience. But, alas, all these persons will find themselves dreadfully mistaken. For all other Ways are but By-paths; which how fair and promising soever they may appear to them, will in the End lead down to Destruction, and leave them strangers to the Way of Life.
THUS the Way that leadeth to Destruction is the Way of Sin: and the Way that leadeth unto Life is the Way of Godliness, comprehending Faith, Repentance, and New Obedience: Ways as different as the States of Existence to which they tend.
[Page 19] AND doth it not become us now seriously to examine our selves, which of these Ways we are walking in; and what future State of Existence we must shortly arrive to, if we hold on our Course? Not to examine our selves on this head, but to proceed one day after another, without pondering the Path of our Feet, will argue inexcusable Blockishness and Stupididity. For how shall we be able to make out our Claim to the character of reasonable Creatures, if we know that in a little time at furthest, and this night for ought any one can tell, wo [...]ust take up our abode in everlasting Happiness, or everlasting Misery, and yet are unconcerned & contentedly ignorant whither we are going, and what will be the End of the Way we are in? But now a thorough Examination into this matter will be of singular Use and Advantage to us: For if we are in the Way that leadeth unto Life, the Consideration of it will encourage us to hold on, quicken our pace, and animate us to run with patience the Race set before us: And if we are still in the Way that leadeth to Destruction, will not the Discovery of it be likely, by the blessing of GOD, to awaken us out of our carnal Security, to fill us with Fears of the [Page 20]Wrath to come, to put a stop to our sinful Course, and make us [...]n our of it into the Path of GOD's Commandments which is the Way of Life? O that by happy Experience we could all say with the Psalmist, Psal. 119.59, 60. I tho't on my ways, and turned my feet unto thy Testimonies. I made haste, and delayed not to keep thy Commandments.
I pass now to the
III. Obs. namely, THAT the Entrance into a wicked Course of Life, and the Continuance and Progress in it, are in some sense easy & pleasant; and it has a multitude of Company walking in it.
THIS Observation ariseth from those words of our SAVIOUR, Wide is the Gate, and broad is the Way, that leadeth to Destruction & many there be that go in thereat. For, according to what was hinted before, by the Gate He might understand the Entrance into a Course of Sin; and by the Way the Continuance and Progress in it. And we shall be just to the Metaphor, if, by the Wideness of the Gate, and Br [...]dness of the Way, we understand H [...] to mean that Ease and Pleasure, which attends the Entrance into and Progress in it, to a car [...]man: or the Allurements [Page 21]and fair Prospects which induce men to enter into and continue in it; without considering how it will come out at last, and what a miserable End it will bring them to.
NOT that we may imagine, a Course of sin will always afford the Pleasure and Satisfaction, which it promises; or which men of corrupt minds promise themselves in it. For the manner in which 'tis represented here by our SAVIOUR, is very well consistent with what we are told Prov. 22.5. that Thorns and Snares are in the way of the froward. As "it affords but little of that Pleasure which it promises, and is closely followed with Sh [...] and Remorse, and is very often the [...] of Infamy, Reproach, Sickness, and an untimely Death [...] so 'tis not so free from Trouble & Perplexity, but that it might with good reason enough be compared by the Wise Man, to an Hodge of Thorns Prov. 15.19. which when a man is got into, he can neither continue, nor lye down with Ease, nor yet get out of it without being scratch'd and torn." So that indeed the Pleasantness of a sinful Course is not considerable enough in reason to incline us to chuse it: as we shall have occasion more distinctly to shew hereafter, if GOD please.
[Page 22] AND yet there is a sort of Ease and Pleasure, on the account of which it may be said, wide is the Gate, and broad is the Way, that leadeth to Destruction; and on the account of which many are induced to enter into that Way and walk in it.
1. WIDE is the Gate: or, The Entrance into a course of Sin is easy and pleasant to a carnal heart. For we are naturally prone and inclined to Sin, and have a corrupt Biass and Disposition to indulge the Lust of the Flesh, the Lust of the Eye, and the Pride of Life. As a Fountain naturally casteth forth water; so from the corrupt Fountain of an evil Heart there naturally flow Streams of Iniquity, which easy run into any Channel prepared to receive them, or will forceably make one for themselves. And we are our own Tempters, being drawn away of our own lusts and enticed *
BUT then bad Examples, and wicked subtle Counsellors to do evil are not wanting in the World; which falling in with natural Corruption, and the Temptations of Satan, render the Entrance into any Course of Sin still more easy; and [Page 23]make men run into the Way of Destruction, even with Greadiness and Delight.
IT often happens indeed, that Conscience will check a man, when he is first entring upon a Course of sin; and he is haunted with uneasy Misgivings for a while: but yet they who sufficiently know themselves will readily own, That the natural Bent of a Wicked Heart after the Gratification of corrupt Appetites, together with the powerful Influence of Temptations from abroad, do often prove strong enough to overcome the slight Misgivings of Conscience, the Exercise of natural Reason, and the Force of moral Swasion; and make it a pleasant and easy thing for a carnal man to enter into a Course of Sin, the Way that leadeth to Destruction. And
2. As the Gate is Wide: so Broad is the Way that leadeth to Destruction; or, the Continuance and Progress in a sinful Course is pleasant and easy to a carnal Heart.
IN a life of Sin, there are so many things to be met with, suite to the evil Appetiles and Inclinations of men, as make it indeed the Broad Way; 'tis plain easy grateful and pleasant; and the [Page 24]Continuance in it is even more easy than the Entrance into it: as the Way is broad [...]er than the Gate, which opens into it.
IN this Way, how different soever the vicious Inclinations of Men may be, according to their different Tempers, Ages, Conditions and Employments; and whatever Changes Men are liable to in any of these respects; there is a Variety of Paths to suit them all, and offer something pleasant and agreeable to them, while they indulge the Desires of their own Hearts. And a man may chuse what Path he will: he may walk in the ways of his heart, and in the sight of his eyes; than which there is nothing more pleasant and agreeable to corrupt Nature; which hates Restraint, and loves to think, speak, and act with a most licentious Liberty. This way affords no Rules or Maxims to abridge a man of taking his Fill of the Pleasures of Sin, and indulging every Appetite: Or a man may exchange the Kinds of Sin, according to his own corrupt Inclination, leaving one for the sake of another, which is grown more pleasing to him; for in the broad Road to Destruction a man is not bound always to walk in one particular Path of Sin; but he may keep this, or take another, and there is a Liberty of [Page 25]changing, as he pleases: Or to consult his Interest or Reputation, he has in this Way a Liberty of cloaking Sin; he may forbear the open Practice of Sin, and indulge himself in the secret Commission JO it, while he wears a Cloak and outward Shew of Religion; he is at liberty to put on Hypocrisy, if he cannot so well answer his ends, in the open and undisguised Practice of Sin. Now what a broad and pleasant Way must this be to a Carnal Heart, which allows Men a Liberty of running to the highest Degrees of Sin, or changing the Kinds of it, or co all with a Cloak of Religion, just as they please.
THEN again, in this Way that leadeth to Destruction, however men are afterterwards convinced of their Mistake, yet when they have entred into the wide Gate, the Way before them looks very pleasant; like a plain broad Road at a distance, promising abundance of Entertainment, Delight, and Satisfaction. And "the further Progress is made in it, the more pleasant it oftentimes appears; the Evils and Dangers of it are less observed, and the Love of Sin grows with the Practise of it: the more habituated men are to an evil Course, the Checks of Conscience [Page 26]grow weaker; or growing more common are less regarded, and men grow hardned under them: so that the same sensual Gratifications appear greater, not being attended with that Remorse which attended them at the first setting out in a Course of Wickedness. And at the same time that the Way grows pleasanter to a wicked Heart, the Difficulty of returning becomes greater; which encourages them to go on still in the course they have begun; and they can by no means perswade themselves to undertake the Difficulty of returning."
MOREOVER, in the Way that leadeth to Destruction, Men avoid many Hindrances and Impediments, which are to be met with in the Way of Life; as may be shewn hereafter. The Psalmist gives that Character of the Wicked, ‖ They are not in trouble like other men, neither are they plagued like other men. They have the World on their side: now the World loves its own, and doth a great deal to help and assist them in the Way; so that they often travel on without that Contempt, Hatred, and Persecution which others meet with.
[Page 27] To all which we may add, that in the Way of Sin Men are suited with Company of the same evil Dispositions and Inclinations with themselves; which makes that Way appear still more easy and pleasant to them. For
3. THE Broad Way that leadeth to Destruction, and a Continuance and Progress in a Course of Sin, are not only pleasant to Corrupt Nature, upon the Considerations before mentioned: but Many there be, that go in thereat: there is abundance of Company that take this Way, and chuse to walk in it.
INDEED the greatest part of Mankind have entred into this wide Gate, and are walking in the broad Way. If we consider, how many are Strangers to the Christian Name; how many, tho' they have heard the Name & Fame of CHRIST, yet do not own Him; how many make a Profession of His Name, and yet hold damnable Heresies; how many truly profess the Religion of CHRIST, & yet love & live in open Sin; how many are Strangers to a real saving Work of Regeneration and Conversion, and know not by Experience what it is to believe in CHRIST, repent of Sin, and live to GOD in Newness of [Page 28]life: I say, if we consider what Multit [...]des come under one or other of these Characters, we need no other Proof, that many are gone in at the wide Gate, and walk in the broad Way that leadeth to Destruction. And as this is the Way that suits with Corrupt Nature, and wherein men may enjoy the Gratification of their Lus [...]s; upon which account it appears an open easy grateful and pleasant Way: so 'tis not strange that by far the most of men should take it and walk in it; not considering the woful End to which it will lead them.
THUS I have spoken to the Third Observation, namely, That the Entrance into a wicked Course of life, and the Continuance and Progress in it, are in some sense easy and pleasant; and it has a multitude of Company walking in it.
AND this teaches us not to look on the Multitude as a safe Guide, nor to conceive and harbour any Prejudices in our minds, in favour of a Course of Sin, merely because of the Number of those that follow it: For if we should chuse to live and act as by far the greatest part of the World do, they will lead us down to Hell & Destruction. Wherefore since [Page 29]that [...]hibition is so infinitely reasonable, thou shalt not follow a multitude to do evil † Let us rather endeavour to affect our selves with the Stupidity and Folly of the greatest part of Mankind, who go on securely in a lost and wretched state; out of the way of Life, but insensible of the Danger they are in of being led dow [...] [...] Destruction: So shall we imitate the blessed Apostle Paul who says, Phil. 3.18, 19. Many walk, of whom I have told you often, and now tell you weeping—whose end is Destruction. And being warned to fly from the Wrath to come, let Destruction from GOD be a Terror to us; and let us beware of the like Folly and Stupidity. But if GOD, of His infinite Grace & Mercy in CHRIST, has delivered us from the Way that leadeth to Destruction, let us abound in Thanksgiving to Him; by walking in CHRIST JESUS, * who is the Way, the Truth and the Life, the true Way that leadeth unto Life: and let us joyn with the Psalmist in that Song, Psal. 103. Bless the LORD, O my Soul—who redeemeth thy life from destruction.
I come now to the
[Page 30] IV. OBSER. THAT the Entrance into a holy course of Life is very difficult, the Continuance and Progress in it, necessarily engage us to enccunter many things troublesome and uneasy, and there are but Few comparatively to be found walking in it.
THIS is the Doctrine that [...] SAVIOUR teaches in those words, S [...]ruit is the Gate, and narrow is the Way, that leadeth unto Life; and few there be that find it. By which He gives us to understand in general, that many difficult and uneasy things are to be met with and endured in the Way of Godliness; which have such an Influence on the Generality of the World, that but few enter into and walk in it, tho' it leads to everlasting Life & Salvation in the End.
NOR is this Doctrine at all inconsistent with the other Representations, which the Scriptures give us, of the Ease & Pleasure to be found in the Way of Godliness. What we read Prov. 3.17. Her ways, i.e. the Ways of Wisdom, are ways of pleasantness, & all her paths are peace; and what our SAVIOUR tells us, Math. 11 30. My yoke is easy, and my burden is lights; are very fairly to be reconciled with what [Page 31]He [...] our Text, Strait is the gate and [...] is the way that leadeth unto Life. For a Life of Godliness contains nothing in it, but what 'tis infinitely fitting and just for GOD to enjoyn, and for us to comply with: upon which Consideration the Commandments of GOD may not be said to be grievous in themselves. And then, where a saving Change is wrought in any by the SPIRIT, there is Strength afforded equal to the hard and difficult things to be encountred; which have all been surmounted, and may easily be so again, by Strength derived from GOD thro' CHRIST; So that CHRIST'S Yoke is easy, and his Burden is light to a sanctified Soul. Especially if we consider the Peace and Joy resulting from the Testimony of a good Conscience, and the SPIRIT of GOD witnessing with our Spirits, that we are His Children. In respect then of the new Nature, and spiritual Life, produced and maintained in the work of Regeneration and Sanctification, there is a great deal of Ease and Pleasure to be found in the Way that leadeth unto Life eternal.
BUT we must remember, 'tis in respect of our corrupt Nature and depraved Appetites, that our SAVIOUR says, Strait is [Page 32]the Gate and narrow is the W [...] [...]epresenting many difficult and u [...]y things to be encountred in the Way of a godly Life. And if we consider the matter thus, it will not only be found a very difficult thing to enter into this way; but the Continuance and Progress in it engage men to endure many things troublesome and uneasy: tho' the more Corruption is mortified, the less of Difficulty and Uneasiness will be found; and the more it prevails, and more difficult and uneasy will it be to live godly in CHRIST JESUS. The Way of Happiness is not so very plain and easy, as many seem to think it; who expect Heaven without inquiring the Way thither, or walking in it when clearly marked out to them: but if we inquire into Particulars it will appear, that strait is the Gate and narrow is the Way that leadeth unto Life, and Few there be that find it.
1. STRAIT is the Gate that leadeth unto Life; or, The Entrance into a Life of Godliness is difficult & uneasy: for we are still to consider the difference between the Way and the Gate that opens into it. AND the Consideration of the same thing which, under the former Head, made the Way of Sin so easy and pleasant to a [Page 33]carnal Man, will serve to shew the Difficulty of entring into a godly Life; that is, the Consideration of our natural Lo [...] and Propension to Sin and Wickedness. For as Sin is the most genuine Pleasure of corrupt Nature; so there is nothing which interferes with, and hinders our darling Gratifications, more than the Practise of a godly Life: Since 'tis impossible for any to enter upon this, without giving up and renouncing all the sinful Delights of a Wicked life; and engaging at the same time in the Practise of things that are most contrary and irksome to corrupt Nature: For men must not only cease to do evil, which they love, but learn to do well, which they have a natural Aversion to; and how difficult and uneasy must this be to Sinners?
BUT then the Case is often so, that in order to enter into the Way of Godliness, men must not only overcome their natural Proneness and Inclination to Sin, but the strong Habits of it, which arise from inveterate Custom, and a long Course of Practise. Now the stronger and more eager our Love and Pursuit of Sin are become by these means, the more difficult and uneasy still must That be which restrains and opposes them: So that for [Page 34]Sinners to deny ungodliness and worldly lusts, and enter upon a sober, righteous and godly life, necessarily infers much Difficulty and Uneasiness.
AND indeed the Difficulty of it is so great, that the Scriptures represent the absolute Impossibility of doing it by any Power and Strength of our own, and make the Exercise of divine Almighty Power necessary for it. Nothing less than this can break and open the rocky Hearts of Sinners, and bring forth the Waters of Repentance and godly Sorrow for Sin. The exceeding Greatness of GOD's mighty Power, which He wrought in CHRIST, when He raised. Him from the Dead, and set Him at His own right Hand in the Heavenly Places, is requisite to make Sinners believe in CHRIST. Nor will any thing less than this make us the Workmanship of GOD created in CHRIST JESUS to good Works.
'TIS not enought for us to have an external Revelation of the Way that leadeth unto Life; but we must have a spiritual Discernment of it, before we can enter into it: whereas this cannot be rightly discerned, without a supernatural Illumination by the SPIRIT of GOD, to [Page 35]remove the Blindness of a carnal Mind; and this Illumination is not produced without a divine Power and Efficacy to renew and change the Soul in all its Faculties, and pro [...]e that Self-denial which CHRIST requires of all His Disciples. Now this Self-denial includes in it things grievous and uneasy to corrupt Nature: for it makes a Sinner renounce his own Will, to govern himself by the Will of GOD; to renounce his own Righteousness as filthy Rags, and depend wholly on the Righteousness of CHRIST, for a Title to the favour of GOD; and to renounce his darling Pleasures, and be willing to part with the sweetest Enjoyments of this Life for CHRIST'S sake. But how grievous and uneasy soever these things are to corrupt Nature, the first Lesson to be learned, if we would forsake the Way that leadeth to Destruction, and enter into the Way that leadeth unto Life, is that, Mat. 16.24. If any man will come after me, let him deny himself, & take up his Cross, and follow me. Our SAVIOUR makes this absolutely necessary, Matth. 10.37, 38. He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. And he that taketh not his Cross, and followeth me is not worthy of [Page 36]me. And as the Entrance into a Life of Godliness is difficult and uneasy; Strait is the Gate: So,
2. NARROW is the Way that leadeth unto Life; i. e. the Continuance & Progress in a godly Life will necessarily engage us to encounter many things troublesome and uneasy to be born.
BUT here also the Way is not so strait and narrow, as the Gate that leads into it; that is, the Continuance and Progress in the Way of Holiness are not, in some respects, so difficult and uneasy as the first Entrance into it. For they who have a supernatural Principle of Life, instead of hating the Way of Holiness, are enabled delightfully to chuse and endeavour after Progress in it. And then by Continuance and Progress the Habits of Grace grow stronger and stronger, to over-ballance the Reluctances of Nature, and make the same Difficulties appear less and less continually.
BUT yet there will always be some Remains of Sin and Corruption in us; and the difficult Duties of Self-denial and Mortification must be exercised & carried on, to the End of our Lives. And tho' the Practise thereof may not continue so [Page 37]difficult, as it was at first; yet the Flesh will always reluct against the Spirit, and the Law in the Members war against the Law of the Mind: which will be a difficult and uneasy Exercise, too hard for us to go thro' without the continual Influences of the divine Power and Grace. For a Christian is for ever denied the licentious Liberty of following his sinful Inclinations, and bound to govern him, self by the Will of GOD; abstaining from what He forbids, and attending what He requires, tho' ever so irksome to his corrupt Affections. Now this Limitation and Confinement, in a constant Course of Mortification and Self-denial, make the Way that leadeth unto Life a narrow Way, and cause many Difficulties to arise in the Christian Course; both in regard of the Duties and Afflictions of it.
(1.) 'TIS difficult walking in the Way of Life, in regard of the Duties to be performed in it, thro' the Course of our Lives; which are Faith, Repentance, and New-Obedience.
As to Faith, the way of Salvation is so contrived, that a Sinner must see and own himself indebted for it to the sovereign Grace of GOD, thro' the Merits of JESUS CHRIST; and receive it with the [Page 38]deepest Humility, or not at all. Now for man to maintain a firm Assent to the humbling Doctrines of the Gospel, relating to CHRIST and the Way of Salvation by Him; to empty himself of himself; and as a vile loathsome guilty creature, destitute of Righteousness and Strength, to look to be justified and saved only by the free and rich Grace of GOD, thro' the Merits of CHRIST; I say, to live by such a Faith in the SON of GOD, is no easy thing. For so proud a creature as Man, who would fain be justified and saved by some Righteousness of his own, rather than stoop to be beholden altogether to another, must find it hard to lay aside and mortify his high Opinion of himself. And there is some of this accursed Pride of Nature left behind even in true Christians: so that they must, in the way of Struggle and Warfare, continue to lead a Life of Faith before GOD, and find frequent occasion for that Prayer, Mar. 9.24. Lord, help thou mine unbelief.
ANOTHER difficult Duty to be performed, if we would continue and make a Progress in the narrow Way, is Repentance. For true Christians have so much Corruption left in them, as makes it difficult to maintain a Course of Repentance, [Page 39]that it may have its perfect Work. They have so much Proness to sin, Self-Love, and Pride, as make it difficult and uneasy to examine their Lives and find out their Sins; to confess them in all their Aggravations, and judge themselves before GOD; to humble themselves in the Dust and take Shame to themselves, on the account of them. Where there is so much remaining Corruption, who can think it an easy matter entirely to take off our Hearts from Sin, and form stedfast Resolutions to forsake it? Resolutions never more to harbour any Sin, tho' ever so pleasant; or embrace any Temptation, tho' ever so urgent; but that we will cleave to the LORD in all holy Obedience to HisWill. And 'tis more difficult still to put these Resolutions into Practise, than to make them: But yet if we continue & make a Progress in the narrow Way, we must lead a Life of such Repentance.
Non is it so easy a thing, as some may imagine, to maintain a Course of Evangelical Obedience. For, on the one hand, to be dying daily to Sin; to contradict the Desires of the Flesh & of the Mind, which are as pressing & urgent, as they are irregular; to reduce licentious Appetites under the Government of Reason and Religion; [Page 40]to forsake the most delightful Ways of Sin, and mortify the most beloved darling [...]usts; this is a very difficult and uneasy Work indeed: like the cutting off a right Hand, or the plucking out a right Eye. And on the other hand, to be living unto Righteousness, in a hearty Compliance with the Commands of GOD, and a right Discharge of all the Duties He requires of us in the Holy Scriptures; to fear, love, trust in Him, and worship Him in Spirit and in Truth; to maintain Justice & Charity, from Obedience to GOD, and Love to our Neighbour; to live soberly, in the Practise of Humility, Patience, Meekness, Temperance, and the like Graces; I say, 'tis not easy thus in all things to obey from the Heart. But to be thus holy in all manner of Conversation, and endeavour after a Perfection of Holiness in the fear of GOD, includes in it the Crucifixion of the old Man, and such a Mortification of our Lusts, as renders it a very difficult and uneasy thing. And yet, the Grace of GOD that bringeth Salvation, hath appeared to all men, teaching us, that denying ungodliness & worldly lusts, we should live soberly, rightecusty, and godlily, in this present world: looking for that blessed hope and the glorious appearing of the great GOD and our SAVIOUR [Page 41]JESUS CHRIST, who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works, Tit. 2.11, —14.
THUS 'tis difficult walking in the Way of Life, in regard of the Duties to be performed in it.
(2.) 'TIS difficult also in regard of the Afflictions & Temptations to be encountred in it.
THE narrow Way of Godliness is an afflicted Way † 'Tis craggy, ragged, rough, full of Afflictions & Temptations; and so there is no walking in it, without much Difficulty: but many Trials of Faith, Patience and other Graces must be endured in this Way, to fit and prepa [...] men for that everlasting Life which leads unto.
HERE we must expect to find Trouble and Uneasiness, from the many Temptations to Sin that occur to us in every Calling; and which are administred by the Enjoyments of the World, and by the Men of the World, and by Saran the great Adversary, who is unwearied in his Endeavours to divert us from Duty, or [Page 42]molest us in it, to ensnare us in Sin, and wound our Souls.
AND besides these, many are the Afflictions of the Righteous. Some of which come from GOD more immediately; when He orders adverse Dispensations in His Providence, to correct them for Miscarriages, to try their Graces, or to quicken them in the Christian Course: but many other troublesome and afflictive things are to be expected more immediately from the Hatred & Malice of the Men of the World; who cannot bear to see themselves condemned by the holy Conversation of the righteous, and will therefore scoff at them, reproach [...], and oftentimes set themselves to [...]ersecute & destroy them. Some think our SAVIOUR, by the narrow or afflicted Way, has a special reference to the Opposition of the World; which was very raging and violent in the first Beginning of Christianity. But then, as the wicked of the World did revile and persecute our [...]essed SAVIOUR Himself, and the same Spirit of Malignity remaining in them still, why should the Servants expect to be better of it than their LORD? He said, Joh. 15.18, 19, 20. If the world hate you, ye know that it hated me before it [Page 43]hated you. If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world bateth you. Remember the word that I said unto you, the servant is not greater than the lord: if they have persecuted me, they will also persecute you: if they have kept my sayings, they will keep yours also.
THUS narrow is the Way that leadeth unto Life; the Continuance and Progress in a godly Life, will necessarily engage us to encounter many things difficult and uneasy to be born. And
3. FEW there be that find it: there are but Few comparatively that walk in the way that leadeth unto Life.
I say comparatively; because abjo [...] considered they are not Few, but m [...] in Number that find this Way, and shall therein be led to Life & Salvation at last. The spiritual, as well as the natural Seed of Abraham, are like the Stars of Heaven for Multitude. In Rev. 7. we find a great multitude, that no man could number, star [...] ing before the throne, clad in white robes, with palms in their bands; whose robes were washed in the blood of the Lamb; concerning whom we read, That the Lamb, who is in the midst of the throne, [Page 44]shall feed them, and lead them to living fountains of water, And GOD shall wipe away all tears from their eyes. CHRIST who shed His Blood for many, will bring many Sons to Glory, and has told us, that in His Fathers House there are many Mansions to receive them.
BUT then, If we compare the Number of the godly, who find the Way of Life and walk in it, with the Number of the wicked, who walk on in the Way that leadeth to Destruction, they are but Few indeed. There was one righteous Noah, who found grace in the eyes of the LORD, when all flesh had corrupted his way on the Earth *; And one faithful plain [...]ing Micajah among four hundred and [...] [...]alse Prophets ‖: So in all Periods [...] time, but Few comparatively have gone in the narrow Way of Godliness; even among those who have equally enjoyed the Means of Grace. Nor can we wonder at it: for the Way of Destruction appears to corrupt Nature a much pleasanter Way to walk in, than the Way that leadeth unto Life. Is it strange that a Way which is narrow, cragged & difficult, should have Few walking in it, compared [Page 45]with a Way that is broad, easy & pleasant? Men are naturally inclined to walk, not in the Way they should walk in, but in the Way which they see the most walk in. And our SAVIOUR has told us, That many are called, but few are chosent †
THUS I have spoken to the IV. Observation, That the Entrance into a holy Course of Life is very difficult, the Continuance and Progress in it necessarily engage us to encounter many things troublesome &uneasy, and there are Few comparatively to be found walking in it.
AND I shall now close my present Discourse, with a Word by way of Counsel and Caution, respecting what has been said; and that is this: Let us beware [...]f thinking either to go to Heaven easily [...] without Difficulty; or that the Diff [...]u [...] ties in the Way that leadeth unto Life [...] insuperable.
IN the Way to heaven there are [...]y Obstacles to be removed, Corruptions to be mortified, Sufferings to be endured, Temptations to be vanquished, and Duties to be performed: the Soul must be humbled under a sense of Sin & misery; [Page 46]the LORD JESUS CHRIST must be embraced on Gospel Terms; we are bound to obey all the Commands of GOD; and we must endeavour after a Perfection of Holiness in His Fear. Let us not flatter our selves then with going easily to Heaven; without being at any Pains, or meeting with any Difficulties in the Way: like many in the World, who appear to think, that a little slighty external Reformation, Profession, and Prayer, will be enough; and build their Hopes of Heaven upon Modes and Forms, and such bodily Exercise as the worst of Men can perform as well as the best. For however this may suit our corrupt Nature, we are sure it cannot possibly be the strait Gate, and the narrow Way which our SAVIOUR speaks of: And if we build our Hopes [...] such a sandy Foundation, they will [...]il us in the time of Trial; and in the End, when 'tis too late to return, we shall find our selves to have been in the broad and easy Way that leads down to Destruction. Wherefore let us beware of such easy Schemes of Religion, as will tempt us to think of getting to Heaven without any Trouble or Difficulty.
BUT then on the other hand, we must also take heed, lest from what has been [Page 47]said of the Difficulties attending the Way that leadeth unto Life, we be discouraged, and think this Way so narrow as to be unpassable. For tho' the Difficulties attending it be very great, yet they are not insuperable: but the narrow Way has been often passed, as rough & cragged as it is. 'Tis true, we have no Strength of our own sufficient to encounter and surmount those Difficulties; but there is gracious Provision made for it in the New Covenant: for tho' we are ungodly and without strength in our selves, yet being united to CHRIST by the mighty operation of the HOLY SPIRIT in Effectual Calling, we may do all things through CHRIST strengthening us; and the same Power and Grace which has been sufficient for others, will be sufficient for us also. Wherefore the Consideration of the Difficulties to be encountred in the Way of Godliness should not discourage us, nor make us think it impossible for us to arrive at everlasting Life: but should only put us upon realizing our own Weakness & Insufficiency, and stir us up to secure those divine Influences, whereby others have been enabled to enter in at the strait Gare, & walk in the narrow Way, which leadeth unto Life Eternal.
SERMON II.
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.
IN a former Discourse upon these Words, I propounded this as the plain Scope and Design of them; namely, To exhort and continue in it; forasmuch as notwithstanding all the Difficulties which attend the Entrance into it, and Progress in it, and the Smallness of the Number of those [Page 49]who practise it, 'tis the Way that leads to Life and Happiness; whereas, notwithstanding all the Ease and Pleasure which can be found in the Entrance into a wicked Course of life and Continuance in it, and all the Multitude of those who practise it, 'tis the Way that leads to Destruction and Misery.
IT was then proposed to treat upon this Subject, in speaking to these OBSERVATIONS following; which naturally arise from the Scope and Language of the Text.
- I. THERE are two different States of existence for Mankind after Death, called here Destruction and Life, in one or the other of which we must all take up our everlasting abode.
- II. THERE are two different Courses of Life in this World, a wicked and a holy Course, which are the Ways that lead to these two different States of existence.
- III. THE Entrance into a wicked Course of Life, and the Continuance and Progress in it, are in some sense easy and pleasant; and it has abundance of Company walking in it. Whereas
- IV. THE Entrance into a holy Course of Life is very difficult; the Continuance [Page 50]and Progress in it necessarily engage us to encounter many things troublesome and uneasy, and there are but Few comparatively to be found walking in it. But yet,
- V. ALL these things rightly considered, it highly concerns us to enter upon and maintain a holy Course of Life.
THIS last Observation, which has not as yet been considered, amounts to thus much, That since a wicked Course of Life, the Way that is broad easy and pleasant, and has such abundance of Company walking in it, leadeth to Destruction; while a holy Course of Life, the Way that is narrow difficult & afflicted, and has but Few comparatively to be found walking in it, leadeth unto Life; we should not be at any loss which of them to chuse: but should by all means avoid the former, and enter into and walk in the latter.
AND that we may be affected with a just Sense of our Interest, as well as Duty, on this Head, let us enter into a distinct Consideration of the supposed Advantages and Disadvantages, compared with the different Ends of these Ways, in order to confirin these two Propositions;
[Page 51] First, THAT the supposed Advantages of the wide Gate and the broad Way, are not worthy to be laid in the ballance, against so great Evil as will certainly be found in the End of that Way. And
Secondly, THAT the supposed Disadvantages of the strait Gate & the narrow Way, are not to be compared with the Good which will be found in the End of this Way. For there will then be no need of taking any time to prove, That 'tis the greatest Folly and Madness imaginable, for the sake of any Good, to incur an Evil infinitely greater and more durable: Or, That 'tis the highest point of Wisdom, and the best Course we can take, for us to encounter and uncergo a lesser Evil, for the sake of an inconceivably greater and more durable Good.
I. THE first Proposition is, That the supposed Advantages of the wide Gate and the broad Way are not worthy to be laid in the ballance against the Evil that will certainly be found in the End of that Way. And to confirm this let us take a just View of the supposed Advantages of the broad Way of Sin; and then reffect a little how they appear, when compared with the End of that Way.
[Page 52] 1. LET us take a just View of the supposed Advantages of the broad Way of Sin. Now these are the carnal Ease and Delight arising from the Gratification of Lust in the Practise of Sin; and the abundance of Company, which Sinners have to countenance and encourage them in the Practise of it. And the following Considerations make these things appear unworthy to be highly esteemed by a reasonable Creature.
(1.) THESE supposed Advantages are exceeding mean and low in themselves.
As to the Gratification of Lust in the Practise of Sin, it may be considered with respect to the more sensual or the more spiritual Sins: in one of which Men do but partake of the Felicity of Bruits; and in the other they make themselves more like the Devils.
FOR on the one hand, what doth a Man by Drunkenness, Uncleanness, and other Sensualities, but degrade himself beneath the Level of the Beasts that perish? They also have Senses to gratify, and indeed the Gratification of them is a sort of Happiness suited to the Rank and Order of their Beings: for they want the Superiour Fa culties, which would make them capa [...] [Page 53]of Happiness in the Way of Moral Government; and therefore the Happiness they enjoy, how low and mean soever it is, since it answers the End of their Being, and employs the Faculties wherewith their Maker has endowed them, is not inconsiderable. Whereas for Men to abandon themselves to sensual Gratifications as the Center of their Felicity, is to sink beneath their Natures, and by giving their Senses the Government over the Superiour Faculties of Reason, to fall unspeakably short of that Happiness for which the Humane Nature is capacitated and designed. The [...]oul being so vastly superiour to the Body, and the Powers of Understanding & Reason so much above the Bodily Senses, the Pleasures of Sense must be to Men but a low and mean Advantage indeed. How base and sordid it is for Man, who was made but little lower than the Angels, to make a high account of those Gratifications which are common to him with the Beasts that perish! How doth he neglect and degrade his high-born Soul, to live and act worse than if he belonged to the Herd of the mere brutal Creation.
AND on the other hand, how low and mean is the Pleasure, that arises from the [Page 54]Gratification of Lust, by indulging Pride, Envy, Malice, Revenge and the like spiritual Sins. For however these may lye more concealed from the View and Observation of the World; yet they do not in the Sight of GOD, nor ought they in our Eyes to appear less degrading to our Nature, than a criminal Indulgence to Sensual Gratifications: which doth render Men more like the Beasts, than those more Spiritual Sins make them like the Devils. And certainly a Conformity unto those Spiritual Wickednesses in high places, which carries in it so vile an Abuse and Misapplication [...] our Superiour Powers, cannot be less dishonourable and shameful, than to neglect our Superiour Powers by letting the Senses gain the ascendant over them: but rather such an Abuse and Misimprovement of them will carry us to a greater distance from GOD, the Center of our Happiness, than to let them lay by neglected and unimproved; and so is more degrading to humane Nature.
AND then the pretended Advantages of indulging the Desires both of the Flesh and of the Mind in the broad Way of Sin, is not more low and mean than the Company to be enjoyed in that Way [Page 55]There Men may find Company enough; 'tis true: but who are they? Why, none but Sinners like themselves: and with with what face can a Man boast of a great deal of such Company, as 'tis a shame for him to associate with? Ignorance, Folly, and the mean and base Qualities to be found in such Company can countenance and encourage men in nothing but what is vile and low. We cannot form a just Opinion of such Company, unless we view them according to the Character and Description given of [...] in the Word of GOD: by which [...] of judging, we must entertain [...] most despicable Thoughts of 'em; and shall never be tempted to envy any Man the Advantage arising from their Society. But,
(2.) THE supposed Advantages in the broad Way of Sin, low & mean as they are, cannot be enjoyed without such Internations and Mixtures as will [...]der them [...] [...]ore inconsiderable.
[...]EY who enjoy most of the [...]sures of Sin, find them to be neither [...]nterrupted, nor unmix [...]. For Interfering Appeties and Passions cannot possibly be gratified all at once; and the Impatience consequent hereupon will produce frequent uneasy Changes in the Pursuits [Page 56]of Life: so that the Sweets of Sin are but short indeed. Nor can those Pleasures fail of being much and often interrupted, which are attended with so great a Mixture of Pain and Evil.
THERE is more Pain than Pleasure in the Practice of many Sins: as may be seen in the Uneasiness and Anxieties of Coveteousness Ambition, and Envy, and the racking Torments of Malice and Revenge. The many woful Consequents of Sin give Men [...] find by Experience, That whi [...] [...]et as Honey in the Mouth, beco [...] [...]ter like Gall in the Belly. The p [...]mg Contrivances and Designs of the Wicked are dash'd with vexing Disappointments in the Execution: They purpose Ease and Pleasure in this or the other Scheme, and hope and labour for it; but after all they cannot bring their Schemes to bear, or when they have compassed their Designs, [...] fail of [...] Satisfaction they so eas [...] expected. Then again, the Wicked [...] on meet with some judicial Dispensat [...] of Providence in the broad Way of [...] effectually to spoil the little mean some Pleasure attending it. Now what a miserable Case is this, when Pleasures so mean and low in themselves, cannot be [Page 57]enjoyed, without such Interruptions and Mixtures of Pain & Evil, to render them still more inconsiderable?
NOR will the Company to be enjoyed in the Ways of Sin, afford a constant and uninterrupted Delight and Satisfaction. As Fellow-travellers do not always agree: so the Wicked many times fall out by the Way, tho' they are Brethren in Iniquity. And indeed the mutual Love between them depends on a Foundation so precarious and [...], that how strong and vehement [...] [...]it may be for a while, 'tis impo [...] [...] should be durable and constant. [...] of the Irregularity and Violence of a Principle of Self-love will not suffer Wicked Men to seek and delight in one anothers Welfare, any further than will consist with their own private Interest: And their clashing and interfering Interests compel them often to break Friendship. Now when the Wicked once fall out among themselves, they become the most uneasy Companions to one another: their Quarrels are most violent, and they do not spare to treat one another after the worst manner; having no kind and generous Principle to keep them from making one another as miserable as ever they can. So that notwithstanding [Page 58]all the Advantages which Wicked Men have from their Company in the broad Way of Sin; yet they often find the Sweets of Sin to be interrupted and destroyed, by the bitter and painful things which have their Original even from their Companions themselves. How inconsiderable then are the Pleasures of a sinful Course, when they are not only so mean and low, but interrupted & mixed with so much Evil and Misery?
Moreover
(3.) THE su [...] [...] [...]dvantages in the broad Way can [...] [...]d, at longest, but a very little whi [...] [...].
WERE they never interrupted at all, the Rejoycing of the Wicked might truly be said to be short, and the Pleasures of Sin to be but for a season: for their Duration is bounded by the Term of this Life. Men can gratify the Desires of the Flesh & of the Mind, no longer than till Death seperates the Soul and Body. And how agreable soever the Company they meet with in the Ways of Sin may be to them now, it cannot be long before they cease to be so: for when Death lays it's Arrest upon Sinners, they are called away from their most delightful Companions; and the dearest Friends must submit [Page 59]to a parting time, never to enjoy one another in this World again.
THUS having taken a View of the supposed Advantages of the broad Way of Sin, they appear unworthy of the high Esteem of a reasonable Creature. For who that would be thought to act reasonably, can set a high Value upon Advantages so mean and low in themselves, so interrupted and mixt with Pain and Misery, and which can be enjoyed but so little a while at longest?
2. LET us in the n [...]t place, ro [...]ct a little upon the supposed Advantages, of the broad Way of Sin, and see bow they appear, when compared with the Evil in the End of that Way.
Now the Evil to be encountred in the End of the broad Way is Destruction; which comprehends in it all the endless Misery, that the Word of GOD declares to be the Portion of the Wicked after Death. And it may seem a needless Question to ask a reasonable Creature, Whether the supposed Advantages of the broad Way, which are so low & degrading to humane Nature, which are so frequently interrupted and mixed with so much Pain and Misery, and which are so short [Page 60]in their Duration, do contain so much Good in them, as is worthy to be laid in the ballance against the Evil comprehended in the Destruction that will follow them? But however such a Question may seem to contain a Sarcasm upon humane Nature, yet such is the Blindness and Stupidity of Sinners as to render it necessary. For the Generality of Mankind let us know, by their common Choice and Practise, that they are not much inclined to make a Question of it: otherwise they would not so readily embrace the Pleasures and Advantages of Sin, as a Counterballance to the Miseries of the other World. But Men would do well to put this Question to Conscience, and require a serious Answer to it; in order to awaken their Consideration, and bring them to a happy Change of Mind and Practise. For if we reflect and say, Whether the Good contained in the low and mean Advantages of this Life, is as great as the Evil contained in the intollerable Pains and Miseries of Hell, Stings of Conscience, Torments from Devils, and immediate Impressions of divine Wrath? —Whether the interrupted & mixed Pleasures in the broad Way of Sin contain so much Good, as there is Evil in the Uninterrupted Miseries of the other World, [Page 61]where there is Wrath & Pain without any Intervals, or any Remission of Inconceivable Torment? — Whether the Pleasures & Advantages of Sin for a Season here, the duration of which is short and uncertain, are not infinitely unworthy to be set against the endless Torments of the other World; where the Worm dies not and the Fire is not quenched; where there is everlasting Fire, and the smoke of the Torment ascends for ever and ever? I say, if we reflect thus, it must appear, That the supposed Advantages of the broad Way of Sin are not worthy to be laid in the ballance against the Evil which must certainly be found in the End of that Way. And being brought to confess the Disproportion between these things according to that Proposition, what other Conclusion can we make but this, That 'tis the greatest Folly & Madness imaginable, for the sake of mean perishing and pernicious Pleasures in the broad Way of Sin, to expose our selves to the certain inconceivable, remediless, and everlasting Miseries contained in the Destruction which that Way leads unto.
OR if it were possible for any still to doubt the truth of that Proposition, it [Page 62]might be further confirmed by these two Considerations,
- 1. THE supposed Advantages in the broad Way tend to hasten on the Destruction which is in the End of it. For the more these are enjoyed and delighted in, the more provoked and incensed is the Anger of that GOD, who has threatned to bring Destruction suddenly & without Remedy, upon them that are wicked overmuch. And
- 2. THESE supposed Advantages not only hasten upon the Wicked that Destruction which is in the End of a sinful Course, but tend to increase the Misery of it. For in the Pursuit of these pretended Advantages Men do not only treasure up greater Measures of Divine Wrath, in the way of Provocation and Desert; but fit themselves also for greater Torments. Inasmuch as hereby they strengthen their vicious Habits and Propensions, which prepares them for greater Pain & Misery, in the want of their desired Objects; and furnish Conscience also, that faithful Witness for GOD, with more and sharper Stings, wherewith, as an Executioner, to pierce and torment them.
AND can we now reckon those to be valuable Advantages, which not only [Page 63]lead Men down to Destruction, but the more they are pursued the more they hasten that Destruction, and tend to increase the Miseries of the other World?
BUT let us now pass to the
II. Second Proposition; namely, That the supposed Disadvantages of the strait Gate, and the narrow Way are not worthy to be compared with the Good that will be found in the End of that Way. This may be confirmed after the same manner as the former: that is, by taking a just View of these supposed Disadvantages; [...] the [...] reflecting upon them, as they appear, when compared with the Good to be enjoyed in the End of the Way.
1. LET us take a just View of the supposed. Disadvantages of the strait Gate and the narrow Way of Godliness. Now these are the Difficulties and Hardships to be encountred, and the Comparative Solitariness of that Way, as it wants such abundance of Company, as are walking in the other. But these supposed Disadvantages are not so great, neither do they contain so much Evil in them, as the World is ready to imagine: which will appear from the distinct Consideration of them.
[Page 64] First. As to the Difficulties and Hardships of the strait Gate and the narrow way, which arise either in regard of the Duties to be performed, or the Temptations and Afflictions to be encountred; these do not contain so great an Evil in them as the World is apt to imagine. I will mention several Considerations which tend to lessen the Evil of them in our View.
1. 'TIS not expected that we should perform and encounter these things, without a Power and Assistance equal to the Difficulties and Hardships of them.
A Life of Faith, Repentance, and New Obedience contains very difficult Duties: but in the narrow Way GOD is pleased, by the gracious Influences of His SPIRIT, to vouchsafe sufficient Strength for the discharge of them; and whereby all the Difficulties which attend them shall be master'd and surmounted: For 'tho a Christian is of himself insufficient so much as for a good Thought, yet through CHRIST strengthening him he can do all things. The Afflictions and Temptations also to be encounted in the Way of Godliness are very great: but they shall not be too hard for the spiritual Principle, which GOD produces and maintains in the Soul [Page 65]of every true Christian by His Holy SPIRIT. By this Principle the Christian shall successfully encounter them, and in the End shall join in that Song of Triumph 1 Cor. 15.57. Thanks be to GOD who giveth us the Victory through our LORD JESUS CHRIST.
2. THESE Difficulties and Hardships are well consistent with Pleasure and Comfort far superiour to any that can be found in the Way of Sin.
THE Pleasures of Piety are very great: and we have the concurrent Testimony of Scripture and Experience, That the ways of Wisdom are ways of pleasantness, and all her paths are peace ‖. Indeed the most difficult Duties of Religion tend to produce the sweetest Peace in the Soul. And to the conscientious and diligent Performance of them GOD promises the Consolations of His SPIRIT under the sorest Trials. Nor doth He sail of His Word; but often makes His People wonderfully to rejoyce in the greatest Tribulation, with a sweet & heavenly Joy, which the Strangers to the narrow Way of Godliness experience nothing of.
[Page 66] 3. THESE Difficulties and Hardships are but of a short Duration.
THE difficult and afflicted Way of Godliness is but short; comprehended within the Bounds of this Life: which what is it, but a Vapour that appeareth for a little while? And in a very little time the last Enemy becomes a Friend to the Godly, and puts a Period to all their Afflictions; and to Sin which is the Cause of them, and itself the greatest of them.
4. THERE are no Difficulties & Afflictions to be encountred in the narrow Way of Godliness, but what are ordered for Good, according to the Promises of the New and Everlasting Covenant.
THIS is a Covenant ordered in all things, and sure: and according to it, GOD's infinite Wisdom, Power, Goodness and Faithfulness, are all engaged for His People, and exercised for their good in whatever befalls them. All the Promises of this Covenant are in CHRIST Yea, & in Him Amen to the glory of GOD: † In Him they are all ratified & confirmed to the true Christian. Let what will befall such a One, we may rest satisfied, that Good shall come out of Evil. For [Page 67] we know that all things work together for good, to them that love GOD, to them that are called according to His purpose. Rom 8.28. The Difficulties and Afflictions of the narrow Way can last but a little Season; and while they do continue, they are subservient to blessed Ends and Purposes, and work for their good; as they prepare them for a glorious and happy State in the other World. Thus the constant Warfare between the Flesh and the Spirit is a troublesome and uneasy thing: but it weakens and works out that Corruption which unfits the Soul for Heaven and Glory: and it confirms and strengthens the Principle of Divine Life, and those Habits of Holiness which render the Soul meet for the Inheritance of the Saints in Light. The Afflictions & Temptations also which the Godly Encounter from the adverse Dispensations of Providence are sanctified for the like desirable Purposes. For the End of them is to purge out Iniquity and take away Sin, to prove us and to humble us, and to do us good in the latter End: they tend to quicken us to those Duties which are very comfortable to us, as well as honourary to GOD: and they tend to make us Partakers of His Holiness; for they are the Exercise and Tryal of our Graces, which are thereby [Page 68]strengthened & increased. And they that walk in the narrow Way of Holiness may greatly rejoyce, though now for a Season (if need be) they are in Heaviness through manifold Temptations. Since it is That the Tryal of their Faith, being much more precious than of Gold that perisheth, tho' it be tryed in the Fire, may be found unto Praise and Honour and Glory at the Appearing of JESUS CHRIST. 1 Pet. 1.6, 7.
THUS if we take a just view of the Hardships and Difficulties of the narrow Way, they do not contain so great an Evil in them, as Men are apt to imagine.
Secondly. THIS is true likewise, if we take a just View of the Solitariness of that Way.
The Smallness of the Number of those who are found Walking in the narrow Way is not so great a Disadvantage, as Men are apt to represent it to themselves. For tho' there are but Few that find this Way; yet they are the most agreeable Company to wife and good Men, who have the highest Relish for good Society, and are the best Judges of it. And tho' their Number is but small, compared with the Numbers to be found in the broad Way; yet as they have the most endearing [Page 69]Qualities for Society; so there is a s [...]icient Number of them to make the Way of Piety really pleasant and delightful, and to countenance, and encourage, and assist one another in their Progress in it.
BUT if the narrow Way had not so many in it as it has; yet it can be but a very little while, before it will bring the Travellers in it to an innumerable. Company of Holy Angels, to the General Assembly and Church of the First-Born which are written in Heaven, and to GOD the Judge of all, and to JESUS the Mediator of the New Covenant in the heavenly World.
So then upon a just View of the supposed Disadvantages of the strait Grate, and the narrow Way, there are many Considerations to lessen the Evil of them in our Esteem. And
[2.] LET us now reflect upon them, as they appear, when compared with the Good to be enjoyed in the End of that Way.
THE strait Gate and the narrow Way, not withstanding all these Disadvantages, will lead us unto LIFE and Happiness; which will make Amends for all. And could Sinners apprehend and realize what [Page 70]the Beatific Vision, perfect Service, & [...]joyment of GOD and CHRIST above, [...]imply, they would be at no Diffic [...]ty to allow, that this is infinitely mor [...] than enough to out weigh the Consideration of any Evil, to be encountred in the Pursuit of it. But 'tis impossible for any Tongue to describe, or any Heart to conceive, what this comprehends in it. However that which we have revealed about this Subject, is a firm Basis, whereon we may erect a lively Hope and Expectation of such a Happiness as will not only more than ballance all our Sorrows here, but transcends all our vast Imaginations, and most inlarged Desires. One Apostle says, Beloved, now are we the sons of GOD, and it doth not yet appear what we shall be; but we know, that when He shall appear, we shall be like Him: for we shall see Him as He is, 1 Joh. 3.2. And another Apostle says, The SPIRIT it self bear [...] witness with our spirit, that we are the children of GOD. And if children then heirs, heirs of GOD, and joint-heirs with CHRIST: if so be that we suffer with Him, that we may also be glerified together. For I reckon, that the sufferings of [...] [...]sent time are not worthy to be compare [...] with the glory that shall be revealed [...] R [...]m. 8, 16, 17, 18. And in another [...] [Page 71]the same Apostle says, Tho' our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. 2 Cor. 4.16, 17. Now when we seriously reflect upon these things, how can the Affliction of this present Life bear any Proportion to future Glory? — Light Affliction to a Weight of Glory?—Light. Affliction for a Moment to an Eternal Weight of Glory?—Yea, to a far more exceeding and Eternal Weight of Glory? The Apostle seems at a loss for Words, wherein to represent how much the Good to be enjoyed by the Righteous hereafter, is greater than all the Evils of this Life: they are all to be swallowed up in unutterable Glory.
THUS I have confirmed the Vth OBSERVATION, by showing, That the supposed Advantages of the wide Gate and the broad Way are not worthy to be laid in the Ballance against the Evil which must certainly be endured in the End of that Way; and that the supposed Disadvantages of the strait Gate and the narrow Way are not to be compared with the Good which will certainly be enjoyed in the End of this. For when Life & Death [Page 72]are thus set before us, what Conclusion can we make but this, That 'tis the highest Wisdom and the best Course we can take, to enter in at the strait Gate, and walk in the narrow Way; to despise the supposed Advantages of a Life of Sin, and encounter the short and sanctified Difficulties of a godly Life, which leads into the inconceivable and eternal Blessedness of the World to come?
WHAT now remains is an earnest EXHORTATION to urge it upon Impenitent Sinners, that they would make an agreeable Improvement of what has been said. And O be perswaded to suffer the Word of Exhortation, which calls upon you to enter in at the strait Gate; that you may walk in the narrow Way, that leadeth unto Life.
I am not about to treat with you upon a light and trivial matter. No less than eternal Life with all the inconceivable Glories of it, and everlasting Destruction with all the inconceivable Miseries of it, offer themselves unto you by the narrow Way of Godliness, and the broad Way of Sin: the greatest Interests which 'tis possible for a reasonable Creature to exercise [Page 73]himself upon. And can you be so foolish and profane as to disregard these, like trivial Concerns, unworthy of your serious Consideration?
INSTEAD of this, be perswaded, O unconverted Sinners, to give the most earnest Attention to the gracious Counsels of Heaven, while you are going on in the Broad Way that leadeth to Destruction. Upon hearing that Call, Jer. 3. 22. Return, ye backsliding children, and I will heal your backslidings; may your ready Compliance be expressed in the following words, Behold, we come unto thee, for thou art the LORD our GOD. The Call of GOD to Sinners is that, Ezek. 18.30, 31. Repent, and turn your selves from all your Transgressions; so Iniquity shall not be your ruine. Cast away from you all your Transgressions whereby ye have transgressed, and make you a new Heart and a new Spirit. For why will ye Dye? For I have no pleasure in the Death of him that dyeth, saith the Lord: Wherefore turn your selves and live: And that Isai. 55.7. Let the Wicked forsake his Way, and the unrighteous man his Thoughts and let him return to the LORD, and He will have Mercy on Him, and to our GOD, for he will abundantly pardon. And now what is [Page 74]there in the broad Way that leadeth to Destruction, valuable enough to make you continue in it, when you are thus called upon to turn out of it into the Way that leadeth unto Life?
MAKE the most of all you can gain in the Broad Way of Sin: and what will it amount to? You may possibly gain earthly Wealth and Riches; and heaping up Silver and Gold, which the World call precious Treasure, you may put them into a Bag with Holes. You may gain a distinguishing Measure of worldly Pomp, and pride your selves in magnificent Titles of Honour, and be dignified with that Name of the wicked which shall rot. You may give the Reins to your Lusts, soften your selves in Luxury, and take up some Time to dissolve in those Pleasures of Sin, which will bite like a Serpent, and sting like an Adder. You may follow the Multitude to do Evil, and rejoyce with the workers of Iniquity. And thus you may go on triumphing; 'till Death determines the Pleasures of Sin to be but for a Season, lays your Honour in the Dust, and constrains you to take a melancholly Farewel of the Treasures you have been laying up for your selves upon Earth, and of the beloved Companions, who have [Page 75]been countenanting and incouraging of you in a Life of Sin. These are the mighty Gains you may hopefully pursue in the broad Way.
BUT then what inestimable Blessings must you forego, while you pursue these Gains in the Way of Sin? You must forego that Peace of Conscience which is far sweeter than the Delights of Sense; that Fellowship with the FATHER and the SON, the Consolations whereof are not small; that Loving kindness of GOD which is better than Life: You must forego all the advantage of professed Acts of Worship, while the LORD hears the Prayers of the righteous, and His Ears are open to their Cry: You must forego all the spiritual Benefits of CHRIST'S Purchase, which are promised in the New Covenant, and bestowed in the narrow Way of Godliness: You must forego all that can afford you Comfort in the distressing Troubles of Life, and in a dying Hour when you will most of all need it: Finally, you must forego eternal Life in the Kingdom of Heaven, and a Crown of Glory that fadeth not away; and be forever banished from the beatific Vision, and from the Rivers of Pleasure at GOD'S Right Hand; whereby is represented a [Page 76]Happiness too great to be conceived and everlasting, in the Service and Enjoyment of GOD and CHRIST above.
AND as you must forego these inestimable Blessings: so you are incurring the greatest of Evils and Miseries, all the while you proceed in the broad Way of Sin. By enslaving your selves to Satan, and diverse Lusts and Pleasures, you bring on your Souls a Load of heavy Guilt and tormenting Fear, and en [...] your Conscience to smart under i [...] [...]ashes: You are taking a Course to [...]ary the divine Patience, to extinguish the divine Pity, and highly provoke that GOD, who has given this Character of Himself * GOD is jcalous; and the LORD revengeth, the LORD revengeth and is furious: the LORD will take Vengeance on His Adversaries, and reserveth Wrath for His Enemies: and you are bringing on your selves the forest Punishment, as despisers of Gospel Grace and Mercy; I say the forest Punishment, for (as One expresses it) the Justice of GOD exasperated and set on by His injured and abused Mercy, like a Rasor set in oil, will be the sharper for its smoothness. Those that have made the [Page 77]Mercy of GOD their Enemy, must expect the worst that Justice can do them. So that you are taking the Way to have at last, and in a very little while if you hold on your Course, a Portion in the devouring Fire and everlasting Burnings; whereby the Holy Scripture represents unto us the future Punishment and Misery of the Wicked, which will be inconceivably great and without End.
Now consider these things, Ye that are going astray from GOD in the broad Way of Sin; Consider what inestimable Blessings you are losing, what inconceivable Miseries you are incurring; and be perswaded to turn your Feet into the Way of Life: Thus saith the LORD, Consider your Ways. If you will but seriously set your selves to use the Powers GOD has given you, can you help acknowleding, that such Losses and such Sufferings are too high a Price for any Advantages this World affords? Can you possibly think it reasonable to purchase worldly Honour, Wealth, & Pleasure, with the Loss of Peace and Grace and Glory, and with suffering the Torments of Conscience and the Pains of Hell? Cannot you apprehend these fading and unsatisfying Enjoyments to be no Equivalent [Page 78]for the Loss of so great and everlasting Good, and the suffering so great and everlasting Evil? Cannot you realize it, that you would make a most miserable Bargain, to forfeit Heaven, sell your selves to Satan, and damn your immortal Souls, for the Pleasures of Sin which are but for a Season? Can you see no Reason in this practical Conclusion, That 'tis better to forego your sinful Pleasures, and mortify the most beloved Lusts, than to enjoy the one, and indulge the other for a Moment, and then lose eternal Joys, and enter into endless Torments? Dare you pretend, that your Conscience tells you, the Pleasure of a Lust is greater than the Happiness of Heaven; or so great that a reasonable Creature should think it worth the while to suffer eternal Misery for it? No; but if you consult your Conscience, it will tell you, That if a right Eye offend you, 'tis better to pluck it out; and if a right Hand offend you, 'tis better to cut it off, and so maimed to enter into Life, than having two Eyes and two Hands, to be cast down to Hell.
AND if you can thus reflect, consider and reason the Case with your selves; then with what Face do you call your selves Men, and pretend to the Rank and [Page 79]Dignity of rational Creatures, when you refuse to make use of your Powers of Understanding and Reason, in a matter of infinite Importance to you? GOD doth not expect that Brutes should think and reflect upon these things; because He has not made them capable of it, nor formed them for any important Interests as moral Agents: but He has enabled you for it; He calls you to it; and gives you the strongest Motives to induce you. And will you not then act like Men, and seriously think of these things? Be exhorted in the Words of GOD by the Prophet, Remember this, and shew your selves Men: bring it again to mind, O ye Transgressors ‖
THEY who will after all continue thoughtless and inconsiderate about these things, must be addressed in the Language of the Psalmist, Understand ye bruitish among the people, and ye fools when will ye be wise †: But by the serious Consideration of your Ways, you will discover your Wisdom, as well as exercise your Reason. As it was the Wish of Heaven Deut. 32.29 O that they were wise, that they understood this, that they would consider their batter end: so this Wisdom is [Page 80]to be wished for you; O that you may be greatly affected with an Apprehension of an End of the broad Way, which is leading you to Destruction.
AND be it known unto you, O Impenitent Sinner, that you must and will be brought to think of these things first or last. If you will not think of them now in this Life, while Opportunity & Means and Hopes are left, Death and Judgment and Hell will bring you to think of them with a Vengeance. But then, alas, it will be too late for you to reap any good from these Reflections: your right Tho'ts will but serve to torment you, when your doleful Case is past all Remedy.
SINCE then you must sooner or later, first or last, come to have right Tho'ts of the broad Way of Sin, Why should you let the false and treacherous Advantages of a vain World stifle them now, while the Opportunities of Life and the Means of Grace are continued to you; and put them off 'till hereafter, when they may only serve to wound and tormen you? Let me speak in the moving Language of Another on this Occasion. ‘O the Folly and Stupidity of Men! To be so transported with present and sensible things, as to have no Consideration [Page 81]of our Future State, no pity for their Souls, no Sense of our everlasting Abode in another World; to be so blinded by Sense, so bribed by the Pleasures of Sin, which are but for a moment, as to forfeit the Happiness of all Eternity! When the Pleasure is past and gone, and the dear Price comes to be paid down, and the Soul is leaving this World, and going to take possession of the everlasting Inheritance of Shame and Sorrow, of Tribulation and Anguish, which Men have purchased to themselves by their own Folly; how shall they then repent of that bargain which they have so rashly made, but can never be released from.’
IT is our lot who have the Souls of Men committed to our Charge, to see many of these sad Sights. O my GOD, saith he, what Confusion have I sometimes seen in the Face of a dying Man? What Sorrows on every side, what restless Workings and violent Throws of a guilty Conscience? And how are we tempted (who are commonly sent for too late to minister Comfort to such persons) I say, how are we tempted to sow Pillows under their [Page 82]uneasy Heads, and out of very Pity and Compassion are afraid to say the worst, and grieved at our very hearts to speak those sad Truths which yet are fit for them to hear! 'Tis very grievous to see a Man in the Paroxisms of a Fever, or in the extreme Torment of the Stone, or in the very Agony of Death: but the saddest Sight in the World is the Anguish of a dying Sinner; nothing looks so gastly as the final Despair of a Wicked Man, when GOD is taking away his Soul.
BUT whatever Sense Men have of these things, when they come to lie upon a Sick-bed; every Sinner will most certainly be convinced, when he comes into the other World. Then will they have nothing to divert them from these Tho'ts. They will feel that which will be a sensible Demonstration to them of their own Folly. Then will Men curse those false & flattering Pleasures which have cheated them into so much Misery: but their own Folly most of all for being so easily abused. Then would they give Ten Thousand Worlds, if they had them, to recover the Opportunity of a new Choice; but it cannot be: they parted with their Souls once at a cheap rate; [Page 83]but no Price will then be accepted for the Redemption of them.
Now then be perswaded, O Sinner, to regard the folemn Warnings of GOD; while Life and Death are set before you for your Choice, and you are compassionately called upon to chuse Life. Your Ministers, if they have any Faithfulness to GOD and Love to your Souls cannot, without an aking Heart, behold you walking or running with full speed in the broad Way, which leadeth down to Destruction. Nay, their own Souls are very nearly concerned in this matter. We read, Ezek. 33. 7, 8, 9.— O son of man, I have set thee a Watchman to the house of Israel: therefore thou shalt hear the word from my mouth and warn them from me. When I say to the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at thy hand. Nevertheless, if thou warn the wicked of his way to turn from it: if he do not turn from his way, he shall die in his iniquity, but thou hast delivered thy Soul. Even so we, who are the Ministers of CHRIST, are appointed Watchmen; and we cannot be faithful to Him, nor deliver our own Souls, [Page 84]if we do not set before you such awakening Truths as have been offer'd; how grie [...]ous soever it may be for you to hear them. You may think that we prophesy hard things, when we thus preach unto you the Necessity of turning out of the broad Way, and entring in at the strait Gate: But how can we speak smooth things, and cry, Peace, Peace, unto you, when GOD says, and has bid us say, There is no Peace? Would you have us suffer you quietly to proceed in the Way of Sin; while we are bound by the Oath of GOD to warn you to flee from the Wrath to come? But we cannot be so void of Compassion to you, if you are to us. Wherefore as we say to the Righteous, that it shall be well with him; for they shall eat the fruit of their doings: so we must say it for your sakes, and we will say it for our own, Woe unto the Wicked it shall be ill with him: for the reward of his hands shall be given him. Isai. 3.10, 11.
AND O that we might be the happy Instruments of saving your Souls from Death and Destruction; by converting you from the Error of your Way, and bringing you into the Way that leadeth unto Life! As GOD calls, Turn ye, turn ye, why will ye dye; and JESUS CHRIST [Page 85]calls, Come unto me all ye that labour and are heavy laden, and I will give you rest. I am the Way, the Truth and the Life; no man comes to the Father but by me; Him that cometh unto me I will in no wise cast out; and the HOLY GHOST, saith, To day if ye will hear His Voice, harden not your hearts: so they who have the Care of your Souls committed to them, would now beseech you in the Bowels of CHRIST, to hear and answer this Call. We beseech you to forsake your sinful Ways, how alluring soever they be; and no longer by your impenitent heart to treasure up for your selves wrath against the day of wrath: We beseech you to renounce your own Righteousness, to embrance the LORD JESUS CHRIST by a living Faith, and resign up your selves to GOD through Him; since he that believeth not the SON, shall not see Life, but the Wrath of GOD abideth on Him: We beseech you to maintain a Life of Holiness and new Obedience; because without Holiness no man shall see the LORD. And we beseech you to make sure of a real unfeigned Conversion to GOD in CHRIST; because such an Entrance at the strait Gate is absolutely necessary in order to your walking in the narrow Way, that leadeth unto Life and Happiness.
[Page 86] BUT I am aware of it, that the great Adversary is always ready with his Impediments to hinder your turning out of the Way that leadeth to Destruction, and entring into the Path of GOD's Commandments; and to discourage you from using any Means in order unto this. For which end he will be forward to fall in with your depraved Dispositions, by suggesting Objections to defeat the most powerful and moving Arguments and Exhortations. And particularly with regard to the Exhortation which has been pursued at this time, you may be tempted to excuse or discourage yourselves in the Language of this
OBJECTION. THE Conversion to GOD by which we must enter in at the Strait Gate, is a thing wholly out of our own Power, and depends entirely on the supernatural Grace of GOD, and those Influences of His SPIRIT which are dispensed according to His sovereign Pleasure: Why then do you thus urge and perswade us to enter in at the Strait Gate, as if we could Change our own Hearts, and Convert our selves to GOD? This I doubt not, is an Objection whereby Satan has discouraged many awakened Souls, and defeated the [Page 87]holy Counsels that have been given to them. And 'tis likely to have the greater Force and Influence upon you, because it seems naturally to arise from those Passages of the sacred Scripture which represent the spiritual Impotency of unregenerate Sinners, and the Necessity of divine Grace in Conversion.
IN Answer to this Objection, I will not endeavour to represent your natural Condition as less miserable than indeed it is. Instead of exalting humane Liberty, and the Power of Man's Free-will to spiritual Good; as is done in some modern and modish Schemes, which for the sake of that Idol will dethrone the Grace of GOD: I say, instead of this, let it be reckoned a faithful Saying, That while unconverted you are dead in Trespasses and Sins; and as unable to produce that Principle of spiritual Life in your Souls which is necessary to saving Conversion, as a Man under the power of natural Death, is unable to give himself a Principle of natural Life and Action. Nor can I conceive, with what Sense and Meaning they who deny this, can put you upon making such Trayers to GOD as that, Turn thou me and I shall be turned.
[Page 88] BUT notwithstanding all this, the Objection proposed has no Force in it. For when Sinners in Scripture are exhorted to turn themselves, and make themselves a new Heart, and the like, 'tis evident by comparing such Exhortations with other Texts of Scripture, that the Design of them is to set forth the Sinners Duty, and the Necessity of Conversion in order to Salvation; to bring men to a Sense of their Miserable Impotency; and to put them upon Seeking to GOD that He would change their Hearts, and turn them to Himself. And so when we set before you the Misery and Danger of your State in the broad Way of Sin, and exhort you to forsake it, and to enter in at the strait Gate & walk in the narrow Way, we do not urge and perswade you, as if you could change your own Hearts and convert your selves. But who can tell, whether the Spirit of Life from GOD will not enter into your dead Souls with such Exhortations? And we hope, that being awakened to see the Necessity of a new Heart in order to your Happiness, and your own Inability to produce it in your selves, you will enquire after the Way to obtain it, and seek it of GOD; by attending those Means of Grace in the diligent Use of which it often pleases Him to bestow it. For thus [Page 89]you ought to seek it of Him; and thus you may do it with Hope of success.
I think the plain State of the Case may be laid down in the following Particulars.
- I. IF ever you are saved, that Redemption which CHRIST has purchased, must be effectually applied unto you, by the SPIRIT of GOD, in true Convers [...].
- II. GOD hath been pleased to appoint certain Means, in the Use of which He will be sought unto, and waited on for the gracious Influences of His SPIRIT, which are necessary in order to this Conversion. And,
- III. 'TIS in your Power, while unconverted, to attend those Means of Grace seriously, tho' not with a gracious Sincerity: such as Reading and Hearing GOD'S Word, Meditation, and Prayer.
- IV. IF you do not thus seek to GOD, and wait on him in the Use of those Means, you can have no grounds to hope for His converting Grace: but If you do, you are in the Way of this Blessing; for when they are diligently attended, GOD is often pleased to accompany those outward Means with the saving Influences of HIS SPIRIT.
- [Page 90] V. 'TIS therefore the greatest Folly imaginable for you not to wait upon GOD in this Way. For, What? though you cannot find any necessary Connection between the Use of the outward Means and converting Grace? Neither can you, between the Means used by the Husbandman and a plentiful Harvest; for after all he must depend on the Blessing of divine Provi [...]ce, which is not always granted: and yet you call it extreme Folly in an Husbandman, who depends on a Harvest for his Livelihood, not to use the Means in order to it; because without using the Means, 'tis the vainest Presumption to expect a Harvest. In like manner, it must be the extremest Folly in you that have nothing but the sovereign Grace of GOD to depend on for the Life and Salvation of your Souls, not to wait on Him in the use of the Means of Grace: since in the neglect of those Means, 'tis the vainest Presumption to expect that Blessing.
- VI. NOR can you pretend, that you have not sufficient Incouragement to hold on seeking to GOD, and waiting on Him, in the Use of the Means of Grace. For tho' I cannot say, you have any Covenanti-Promise to plead for your Success in the Use of them; yet they are the only appointed [Page 91]Means of seeking the Grace of GOD; and none could ever yet produce a single instance of a Sinnor that held on in the serious and diligent Use of them, but after all was denied this Blessing: which Considerations give you more than a bare Peradventure, even a Probable ground of Hope, that if you persevere in a diligent Use of the appointed Means, He will be pleased to bestow upon you His converting Grace. And how strongly should a Probable ground of [...]pe excite you to the diligent Use of Means, in a Case which is of such infinite Importance to you, that a bare Possibility of Success would be a sufficient Motive.
WHEREFORE instead of going aboue to excuse your selves, or sinking under any Discouragements from the Consideration of your own Impotency, be perswaded to shake off your Slothfulness, and concern your selves in earnest about the eternal Interests of your precious and immortal Souls. For tho' you cannot give your selves a new Heart, and convert your selves; ye [...] you can seriously and di [...]gently attend upon the Means of Grace: you can read and hear the Word of GOD, you can meditate, and you can pray to GOD. And since [Page 92]you may do these things with a Hope of Success, why should you suffer your selves to be idle or slothful, when the Life and Salvation of your Souls are so nearly concerned?
THE time will not allow me to enlarge by way of Direction: but you have Bibles in your hands; and if you would consult your Ministers about saving your Souls, with as much Concern as you do your Physicians about the Health of your Bodies, you would not want their best Advice and Direction; which they will be glad to give, whenever you ask it.
YET will I not break off without this one Word of Counsel. If any of you are made to see the Evil and Danger of the Way of Sin, your Duty and Interest to turn out of it and live to GOD, and the Necessity of the divine Grace in order unto this; and have serious Resolutions from this time to be found seeking those Influences of the SPRAIT of GOD, whereby you may be enabled to enter in at the strait Gate and walk in the narrow Way; Be perswaded to tal [...] this Method. Often retire and go alone to beg of GOD His converting Grace. Enter into your Closets, and falling down before GOD acknow [Page 93]knowledge, that you are of your selves unable to forsake your Sins and return to Him; that you are unworthy He should enable you; and that He would not be unrighteous if He should refuse to do it: but cry to Him, and beg of Him to enable you, by His free and sovereign Grace. There try to bewail your Sins before GOD; to plead with Him for a Pardon thro' the Blood & Sacrifice of the great SAVIOUR, and for Acceptance into the divine Favour thro' His Righteousness; and hopefully to place your Trust in Him for them. 'Tis a very moving passage, Hos. 14.1, 2. O Israel, return to the LORD thy GOD; for thou hast fallen by thine iniquity. Take with you words, and turn to the LORD, say to Him, Take away all iniquity and receive us graciously GOD not only allows unworthy guilty Creatures to plead for His Mercy, but He Himself puts the very words into their Mouths. And will you not then try to look up to Him through CHRIST, and take with you these Words of His own prescribing, and say, O LORD, take away all iniquity, and receive me graciously? Hereupon try whether you cannot come to fixed Resolutions to forsake the broad Way of Sin, and walk in the narrow Way of Godliness, with a humble Dependance [Page 94]on GOD to work in you both to will and to do. And try whether He doth not graciously enable you to yield the Consent of your Souls unto it, That your SAVIOUR should unite you to Himself, take possession of you by the SPIRIT of Grace, and enable you to live unto GOD, through Him living in you. In this way hold on seeking to GOD, and waiting on Him, and resolve to persevere in this Course, 'till you find a new Heart given to you; 'till you are inclined and enabled to forsake every evil Way, and press after an universal Conformity to the Will of GOD, as revealed to you by CHRIST in the Gospel; in a Word, 'till you have forsaken the broad Way that leadeth to Destruction, and find your Heart inlarged delightfully to run the Way of GOD's Commandments, that narrow Way which leadeth unto Life.
BUT I must come to a Conclusion— And now GOD only knows what Entertainment such Exhortations, Warnings, and Directions will find among you. For Paul may plant, and Apollos water; but GOD only can give the Increase. Your faithful Ministers can only speak to the Ear; and must leave the Success to GOD: [Page 95]tho' whether you will hear, or whether you will forbear, they will not lose their Reward. 'Tis an awful passage 2 Cor. 2. 15, 16. We are unto GOD a sweet savour of CHRIST, in them that are saved, and in them that perish. To the one we are the savour of Death unto Death; and to the other the savour of Life unto Life. How affecting is it to think of being a sweet Savour in them that perish! O that we may never be sent unto you, to make any blind Eyes blinder, and hard Hearts harder! Wherefore as we would not cease warning every man, and teaching every man, that we may present every man perfect in CHRIST JESUS †: so we leave the solemn Warnings of GOD with you. You have often had Life and Death set before you, and the great Motives of the Gospel earnestly urged upon you. And if after all, you will go on still in your Trespasses, and walk on in the Broad Way of Sin, what a dreadful Account will you have to give up at last? You may expect in a little time to find by sad Experience what the DESTRUCTION is, which your Way leads unto. And GOD only knows how suddenly that Portion may be allotted to you: For he will take His [Page 96]own time, just when it pleases Him, to put that dreadful Threatning into execution, Prov. 29.1. He that being often reproved hardneth his neck, shall suddenly be destroyed, and that without remedy. But Oh! when it comes to this, then your Consciences, that witness for GOD in your Bosom, will witness for your faithful Ministers; who have spoken to warn you from your wicked Way, and having set Life and Death before you have besought you to chuse Life: I say, your Consciences will then witness for them against your selves, that they are not guilty of your Blood, but by their faithful Warnings have delivered their own Souls.
To supply a few vacant Pages, the following HYMNS are added from the Excellent Mr. WATTS'S.
Christian Vertues: Or, The Difficulty of Conversion.
The Pilgrimage of the Saints; or, Earth and Heaven.
The Spiritual Warfare.
The Christian Race; Isai. 40.28, 29, 30, 31.
The Atheist's Mistake.
ERRATA.
Page 12. l. 11. for shall read can. p. 25. l. 14. covering. p. 32. l. 18. for to read before. P. 14. l. 9. r. doth not. p. 69. l. 18. r. Gate.