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 hereupon exhorted and perswaded to consider of their ways, and to turn and live to God.

THE STRAIT GATE and the NARROW WAY, infinitely preferable to the WIDE GATE and the BROAD WAY.

MATTH. VII. 13, 14.

Enter ye in at the strait gate: for wide 〈◊〉〈◊〉 the gate and broad is the way that lead∣eth 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 SAVI¦OUR'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

through a strait Gate; so that but few Passengers are found in it: And Helt under the name of Destruction is com∣par'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 intelli∣gible. 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 † 1.1: 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, with∣out any strain upon the Metaphor, we might fall in with that Exposition ‖ 1.2, which

leads us by the two Gates to understand something different from what is intended by the two Ways: by the Gate our SA∣VIOUR 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 not∣withstanding all the Difficulties which at∣tend our Entrance into it and Continu∣ance in it, and the Smallness of the num∣ber of them who practise it, 'tis the 〈◊〉〈◊〉 that leadeth unto Life and Happiness whereas notwithstanding all the carnal Ease and Pleasure which attend the En∣trance into a wicked life and Continu∣ance 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 un∣der these practical ORSERVATIONS following,

• 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 & un∣easy; and there are but Few comparative∣ly to be found walking in it. But yet,
• V. ALL these things rightly consider∣ed, 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 plain∣ly as I can to lay together before you and move you to consider seriously some weighty things which concern our most

important and everlasting Interests, and by the blessing of GOD may ad∣vance 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 up∣on Earth; one generation goes and another comes: But we know by Divine Reve∣lation, that there is a Spirit in Man which will not cease to be, after this life is end∣ed; 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 Retri∣bution, according to the infallible Ora∣cles of GOD is twofold; and compre∣hends in it the state of Happiness, and the state of Misery; the latter of which

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 † 1.3 The LORD JESUS CHRIST being revealed from Hea∣ven, 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 * 1.4: The one to a State of dreadful endless Misery, which is represented by a lake of fire that can∣not be quenched, and contains the lot and portion of the Devil & his Angels; the other to a State of Life and perfect Hap∣piness in the most glorious dispensation of the Kingdom of GOD.

AND in one or the other of these States we must all of us, without excep∣tion, take up our everlasting abode. For we must all appear before the judgment-seat of CHRIST, that every one may re∣ceive the things done in the body, according to that he hath done, whether it be good or bad † 1.5. And GOD hath taught us no∣thing of any third or middle State, be∣tween 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 man∣ner of persons if we had a lively appre∣hension that in a little time we must

take up our abode in a State of Ever∣lasting 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 Endea∣vours 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? Where∣as, 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 in∣dulge 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 fu∣ture States of existence the subject of our frequent and serious Meditation, when we

lye down, and when we arise, and as of∣ten as we retire for Devotion. This me∣thod 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 need∣ful; 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, depend∣ing at farthest on the Life of Man, which is but a vapour that appeareth for a lit∣tle while, and then vanisheth away; I say, if we consider this, we shall find it cannot be long before all of us here pre∣sent are either saved or damned. And when everlasting Destruction and ever∣lasting 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

eternal World; lest a remediless De∣struction come upon us suddenly, in an hour when we think not of it.

II. OBSER. THERE are two diffe∣rent Courses of Life, a wicked and a holy one, which are the Ways that ••ead to these two different States of ex∣istence.

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 com∣monly 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 A∣postle, Rom. 2. That in the day when GOD shall judge the secrets of men by JESUS CHRIST, He will render to e∣very man, according to his deeds: to them who by patient continuance in well doing, seek for glory, and honour, and immortali∣ty, eternal Life: But unto them that do not obey the truth, but obey unrighteous∣ness, indignation and wrath, tribulation and anguish.

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 sub∣ject to the Law of GOD, neither indeed can be, Rom. 8.5, 6, 7. So that 〈◊〉〈◊〉 per∣sons in a natural unconverted State, who from an irregular and ungoverned Prin∣ciple of Self-love discover their Enmity against GOD, by a course of Actions con∣trary 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 † 1.6: Sinners by

their hardness and impenitent Heart trea∣sure up to themselves wrath against the day of wrath, and revelation of the righteous judgment of GOD * 1.7. Hypo∣crites 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 de∣nounced against them: Our SAVIOUR said to such, How shall ye escape the dam∣nation of Hell? And their Hope shall be cut off when GOD shall take away their Souls ‖ 1.8: 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 † 1.9; 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; Whore∣mongers & Adulterers GOD will judge † 1.10.

Covetousness is Idolatry, and Destruction shall be the end of them that mind earth∣ly things † 1.11: As GOD resisteth the proud and will bring down high looks; so Pride goeth before Destruction * 1.12. 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, can∣not be less hateful to GOD, and destruc∣tive 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 un∣profitable Stewards of all our Talents, and guilty of neglecting and despising

the LORD JESUS CHRIST, with all His Benefits revealed & offered in the Gos∣pel 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 * 1.13. 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 ‖ 1.14? For he that despised Moses law, died without mercy under two or three witnes∣ses. And of how much sorer punishment shall he be thought worthy, who hath trod∣den under foot the Son of GOD, and hath counted the blood of the covenant where∣with 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 adver∣saries † 1.15

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.

GOD has ordained to bring His cho∣sen People to such a Life as includes in it Faith in the LORD JESUS CHRIST, Repentance towards GOD, & New Obe∣dience: 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

a hearty Turning from all Sin to GOD in CHRIST; attended with Hatred of it, and Shame & Sorrow for having offend∣ed a gracious & holy GOD, and wound∣ed our own Souls; and with a firm Re∣solution and full Purpose of Heart to en∣deavour 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 Salva∣tion, 2 Cor. 7.10.

BUT then we must not flatter our¦selves, 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 delight∣ful 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 pro∣duced by the SPIRIT of GOD in a Work of Regeneration. In order to it we must be the workmanship of GOD, created in

CHRIST JESUS unto good works, which GOD hath before ordained that we should walk in them † 1.16. And that Course of inter∣nal and external Obedience, which flows from such a Principle produced in the Soul, by the gracious and powerful ope∣ration 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 * 1.17 that CHRIST is the author of eternal Salvation to all them that obey Him † 1.18; 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 ‖ 1.19

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 Religi∣on; or from their external Relation to GOD in Covenant; or because they are

highly exalted and distinguished with spiritual Priviledges; or from their moral Honesty and deeds of Charity to the in∣digent; or from their Sorrow for Sin and visible Reformation; or from their con∣fident Reliance on the Mercy of GOD and Merits of CHRIST, although they take no care to secure & evidence a spe∣cial 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 them∣selves 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 De∣struction, and leave them strangers to the Way of Life.

THUS the Way that leadeth to Destruc∣tion is the Way of Sin: and the Way that leadeth unto Life is the Way of Godli∣ness, comprehending Faith, Repentance, and New Obedience: Ways as different as the States of Existence to which they tend.

AND doth it not become us now seri∣ously 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 ar∣gue inexcusable Blockishness and Stupi∣didity. 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 uncon∣cerned & contentedly ignorant whither we are going, and what will be the End of the Way we are in? But now a tho∣rough Examination into this matter will be of singular Use and Advantage to us: For if we are in the Way that leadeth un∣to Life, the Consideration of it will encou∣rage 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

Wrath to come, to put a stop to our sin∣ful 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 Con∣tinuance and Progress in it, are in some sense easy & pleasant; and it has a mul∣titude 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 De∣struction & 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••••d∣ness of the Way, we understand H•••• to mean that Ease and Pleasure, which at∣tends the Entrance into and Progress in it, to a car••••••man: or the Allurements

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 re∣presented 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 pro∣mises, 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 rea∣son to incline us to chuse it: as we shall have occasion more distinctly to shew hereafter, if GOD please.

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 En∣trance into a course of Sin is easy and plea∣sant to a carnal heart. For we are natu∣rally 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 * 1.20

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 Temp∣tations of Satan, render the Entrance into any Course of Sin still more easy; and

make men run into the Way of Destruc∣tion, even with Greadiness and Delight.

IT often happens indeed, that Consci∣ence 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, to∣gether 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 ea∣sy 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

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, ac∣cording to their different Tempers, Ages, Conditions and Employments; and what∣ever Changes Men are liable to in any of these respects; there is a Variety of Paths to suit them all, and offer something plea∣sant 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 af∣fords 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 parti∣cular Path of Sin; but he may keep this, or take another, and there is a Liberty of

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 in∣dulge himself in the secret Commission JO it, while he wears a Cloak and outward Shew of Religion; he is at liber∣ty 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 after∣terwards 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 Enter∣tainment, 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 Prac∣tise of it: the more habituated men are to an evil Course, the Checks of Conscience

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 at∣tended 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 per∣swade themselves to undertake the Diffi∣culty of returning."

MOREOVER, in the Way that leadeth to Destruction, Men avoid many Hin∣drances 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, ‖ 1.21 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 Con∣tempt, Hatred, and Persecution which others meet with.

To all which we may add, that in the Way of Sin Men are suited with Com∣pany 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 Pro∣gress 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 con∣sider, 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 dam∣nable 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

life: I say, if we consider what Multit••des come under one or other of these Cha∣racters, we need no other Proof, that ma∣ny 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 Gratificati∣on of their Lus••s; upon which account it appears an open easy grateful and plea∣sant 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 Ob∣servation, namely, That the Entrance in∣to a wicked Course of life, and the Conti∣nuance 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

that ••••••hibition is so infinitely reasona∣ble, thou shalt not follow a multitude to do evil † 1.22 Let us rather endeavour to af∣fect 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 insen∣sible of the Danger they are in of being led dow•• 〈◊〉〈◊〉 Destruction: So shall we i∣mitate 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 lead∣eth to Destruction, let us abound in Thanksgiving to Him; by walking in CHRIST JESUS, * 1.23 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 re∣deemeth thy life from destruction.

I come now to the

IV. OBSER. THAT the Entrance into a holy course of Life is very difficult, the Continuance and Progress in it, ne∣cessarily 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 〈◊〉〈◊〉 SAVI∣OUR 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 & Sal∣vation 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 plea∣santness, & 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

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 fit∣ting and just for GOD to enjoyn, and for us to comply with: upon which Conside∣ration 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 easi∣ly 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 Testi∣mony of a good Conscience, and the SPI∣RIT of GOD witnessing with our Spirits, that we are His Children. In respect then of the new Nature, and spiritual Life, pro∣duced and maintained in the work of Re∣generation 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 Ap∣petites, that our SAVIOUR says, Strait is

the Gate and narrow is the W•••••••• ••epre∣senting 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 en∣gage men to endure many things trou∣blesome and uneasy: tho' the more Cor∣ruption 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 inquir∣ing the Way thither, or walking in it when clearly marked out to them: but if we inquire into Particulars it will ap∣pear, 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

carnal Man, will serve to shew the Diffi∣culty 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 Na∣ture: 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 na∣tural 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 be∣come by these means, the more difficult and uneasy still must That be which re∣strains and opposes them: So that for

Sinners to deny ungodliness and worldly lusts, and enter upon a sober, righteous and godly life, necessarily infers much Difficul∣ty 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

remove the Blindness of a carnal Mind; and this Illumination is not produced with∣out 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 Righteous∣ness as filthy Rags, and depend wholly on the Righteousness of CHRIST, for a Ti∣tle 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 grie∣vous 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 en∣ter 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 lov∣eth 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

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 & Pro∣gress in a godly Life will necessarily en∣gage us to encounter many things trouble∣some 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 endea∣vour after Progress in it. And then by Continuance and Progress the Habits of Grace grow stronger and stronger, to o∣ver-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

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 diffi∣cult and uneasy Exercise, too hard for us to go thro' without the continual Influ∣ences of the divine Power and Grace. For a Christian is for ever denied the li∣centious 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 cor∣rupt 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 a∣rise in the Christian Course; both in re∣gard of the Duties and Afflictions of it.

(1.) 'TIS difficult walking in the Way of Life, in regard of the Duties to be per∣formed 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 sove∣reign Grace of GOD, thro' the Merits of JESUS CHRIST; and receive it with the

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, desti∣tute 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 altoge∣ther to another, must find it hard to lay aside and mortify his high Opinion of himself. And there is some of this ac∣cursed Pride of Nature left behind even in true Christians: so that they must, in the way of Struggle and Warfare, con∣tinue 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 per∣formed, if we would continue and make a Progress in the narrow Way, is Repen∣tance. For true Christians have so much Corruption left in them, as makes it dif∣ficult to maintain a Course of Repentance,

that it may have its perfect Work. They have so much Proness to sin, Self-Love, and Pride, as make it difficult and unea∣sy to examine their Lives and find out their Sins; to confess them in all their Ag∣gravations, 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 Reso∣lutions 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 Obedi∣ence to HisWill. And 'tis more difficult still to put these Resolutions into Practise, than to make them: But yet if we conti∣nue & 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 Evan∣gelical 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 irre∣gular; to reduce licentious Appetites under the Government of Reason and Re∣ligion;

to forsake the most delightful Ways of Sin, and mortify the most belov∣ed darling ••usts; this is a very difficult and uneasy Work indeed: like the cut∣ting 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 Jus∣tice & Charity, from Obedience to GOD, and Love to our Neighbour; to live so∣berly, in the Practise of Humility, Pati∣ence, 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 Conver∣sation, 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 ren∣ders it a very difficult and uneasy thing. And yet, the Grace of GOD that bringeth Salvation, hath appeared to all men, teach∣ing 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 appear∣ing of the great GOD and our SAVIOUR

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 per∣formed 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 † 1.24 '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 Temptati∣ons to Sin that occur to us in every Cal∣ling; 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

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 immedi∣ately; when He orders adverse Dis∣pensations 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 Oppo∣sition 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

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,

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 Man∣sions 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 * 1.25; And one faithful plain∣••••ing Micajah among four hundred and 〈◊〉〈◊〉 ••alse Prophets ‖ 1.26: So in all Periods 〈◊〉〈◊〉 time, but Few comparatively have gone in the narrow Way of Godliness; even among those who have equally en∣joyed the Means of Grace. Nor can we wonder at it: for the Way of Destruction appears to corrupt Nature a much plea∣santer 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

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 † 1.27

THUS I have spoken to the IV. Observa∣tion, 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 Dis∣course, 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 Du∣ties to be performed: the Soul must be humbled under a sense of Sin & misery;

the LORD JESUS CHRIST must be em∣braced 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 Hea∣ven; without being at any Pains, or meet∣ing with any Difficulties in the Way: like many in the World, who appear to think, that a little slighty external Re∣formation, Profession, and Prayer, will be enough; and build their Hopes of Hea∣ven 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 Destructi∣on. 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

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 at∣tending it be very great, yet they are not insuperable: but the narrow Way has been often passed, as rough & cragg∣ed 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 opera∣tion 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 suffici∣ent for others, will be sufficient for us al∣so. 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, where∣by others have been enabled to enter in at the strait Gare, & walk in the narrow Way, which leadeth unto Life Eternal.

Notes

• † 1.1

  See Dr. Edwards Of the style of the Holy Scriptures. p. 70, 71.
• ‖ 1.2

  Dr. Blackall on this text.
• † 1.3

  Act. 17.
• * 1.4

  Mat. 25.
• † 1.5

  2 Cor. 5.10.
• † 1.6

  Joh. 3.36.
• * 1.7

  Rom. 2.5.
• ‖ 1.8

  Mat. 23. Job 27.8.
• † 1.9

  1 Cor, 6.10. Deut. 29.1920.
• † 1.10

  Proy. 7.27. Heb. 13.3.
• † 1.11

  Col. 3.5. Phil. 3.19.
• * 1.12

  Jam. 4.6. Prov. 16.18
• * 1.13

  Mat. 25.30.
• ‖ 1.14

  Heb. 2.3.
• † 1.15

  Heb. 10.26, 27, 28, 29.
• † 1.16

  Eph. 2.10.
• * 1.17

  Ro. 2.6, 7.
• † 1.18

  Heb. 5.9.
• ‖ 1.19

  Rev. 22.14.
• * 1.20

  Jam. 1.14.
• ‖ 1.21

  Psal. 73.15.
• † 1.22

  Exod. 23.2
• * 1.23

  Col. 2.6
• † 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  Gen. 6.8, 12.
• ‖ 1.26

  1 Kin. 22.
• † 1.27

  Math. 20.16. & 22.4.