point Murther he determineth in a scâ—rnful word in gesture Adultery in the cast of the eye Disobedience in the neglect of a parent prophaning Gods Naâ—e in a groundless and trivial Oath the whole matters of his Sermon are most strict Rules in the observation whereof he placeth perfection in similitude to God and in this very Text the strait is opposed to the wide Gate the narrow to the broad way the way of sin is an open Common the champian ground in which the mighty Hunters against the Lord doe sport themselves without any limits but the way of Sanctity is an Enclosure a passage perillous fickle difficult dangerous in which men cannot move without fear and care without pain and grief without crosses and losses without smart and suffering without pressing and striving and yet out of it they may not turn to right or left hand without certain ruine The way to Heaven is a red Sea passage in which there is no possibility of motion unto safety and life but by going forward for enemies are behind and walls of water doe on each fide enclose us if we give back the enemies will destroy us we cannot step aside but the Sea will drown us by going forward we may meet with a wilderness march and many encounters with the sons of Anack and the Kings of the Countries through which we travel but we are sure at last to arrive at the Land of life and promise for strait is the gate and narrow is the way which leadeth unto life I have done with the explication of this Proposition before I pass to application I shall note and but note unto you the Arguments which doe convincingly demonstrate that strait is the gate and narrow is the way which leadeth unto life and I shall not wander to seek them they are suggested in the Text and are these Life is the end unto which this way doth lead and that you Arg. 1 heard before is an estate of excellency its obtainment and effecting must needs be by means of intricacy difficulty is inseparably attendant on dignity the passage into a Princes Pallace is not common or easie but by many strait gates and dark entries Pebbles lye common on the surface of the earth but Pearles are hidden in the bowels thereof and must be digged out with difficulty and danger Needs there be any more said to convince you that Grace and Holiness is a strait gate and narrow way then to tell you it leadeth unto glory this estate was not purchased without the Lord Jesus coming from Heaven being tempted by the Devil tormented by men forsaken by God and his passing through the straits of a shameful cursed death and can we think it should lie common and open without guard or enclosure for any that will when they will which way they will to enter into It is below its worth and should expose it unto contemâ—t This Gate and way is strait and narrow because singular 't is Arg. 2 one and 't is but one In this way we must go to Heaven and out of this way we cannot get to Heaven singularity is alway attended with difficulty be this way never so foul tiresom never so tedious and troublesom we have no other way in which we can walk to this end all confinement is cross to mans spirit How are â—en affrighted from and afflicted in the wayes of godliness because of reproach of singularity which should be rather their inducement and encouragement to perseverance with all diligence for the Heirs of Heaven are singulars not every one that cryeth Lord Lord the way to Heaven is singular but one enclosed â—rescribed way though our corrupt nature be disposed to run at liberty and prophaness will bear no restraint yet we must know we must keep close to Gods Commandements and walk in the one way the one Gate of his appointment unto life Nature hath made many wayes to death and but one way of difficulty and danger to passe into life and corrupt nature can and doth create many wayes to Hel but the guift of God is eternall life to be obtained in and by that one and only way which he hath determinated bounded and revealed This Gate and way to life is strait and narrow because few Arg. 3 there be that find it paucity of Travellors does make as well as proclaim difficulty in the way of motion for because few passe through it it is untract untrodden not easily to be discerned Christs flock is a litle flock the Elect are but a remnant there are but a few names who are found faithfull many may follow Christ but there are few will sell that they have and give to the poor some will deny themselves take up their crosse and follow him many will call him Lord Lord but few will do what he saith many may strive to enter in at the Strait Gate but few are able to effect it nor is there any more plain and clear demonstration of difficulty and danger then the paucity of those who passe through it a common Road is a beaten Road every man will travel the open way few will take pains to passe through straits to the poscessions of life and glory This gate ie a strait this way is narrow for there is in it no entrance no processe without diligence our Saviour did direct his curionists questions to strive to enter in at the strait gate but Arg. 4 this puts me upon the application The Application of this Doctrine might be large and various Application but time will not allow me to expatiate but doth constrain me to contract I will therefore passe by those many Inferences which flow from hence and confine my selfe to my Text and our Saviours method viz. an exhortation affectionately to embrace and earnestly to presse forward in the strait gate and narrow way My beloved be intreated seriously to reflect upon your thought s that strait is the Gate and narrow is the way that leadeth unto life and let difficulty persuade provoke your diligence consider the words and exhortation of our Saviour enter in at the strait gate and narrow way so our Evangelists doth report it but Luke reporteth it strive to enter in at the strait Gate The duty is the same in both these Evangelists though the different occasions on which it was perswaded caused some difference in expression but both the sentences are considerable and have their Empha as St. Ma. presents it to us it guideth our choice affections to embrace according to St. Luke it provoketh our industry in pursuit of our chosen object that we may not miss to attain the end enter in at the strait gate that is chuse and affectionately embrace the way of danger and difficulty in which you cannot move without eare and cost without courage and consideration without pressing and perplexity although your nature cannot but affect ease desire to walk at large reluct under the very thoughts of restraint
which is hard in its passage but happy in its end And it is in its self an entire proposition and so shall stand for our point of Doctrine which we shall prosecute by way of explication and application Strait is the Gate and narrow is the way to life First by way of Explication The Doctrine explained I will not spend time in noting to you the many Readings and vâ—â—sions of this proposition only observe the ancient Copies to read the same as a proposition of admiration How strait is the Gate How narrow is the way which leadeth unto life but this being an Emphasis in no hindrance of its agrumentation it giveth no cause of controverssie This proposition falleth into two parts to be particularly explained 1. The Subject or thing spoken of The gate and way to life The Subject 2. The predicate or thing spoken of it It is strait and narrow Of these in order and first of the Subject or thing spoken of and therein we have two things also observable 1. The End Life The end of a Christian strife 2 The means under this Metaphor a Gate a way life is that end and estate which is to be aimed at and driven unto by the Gate and way which our Lord Jesus Christ doth advice and direct this is the marke all must strive to hit the prize of our high Calling All must press to possesse for this lest by shooting shoâ—t or wide dâ—th utterly undo us and sinck us in perdition I say it is Life an undoubted Blessings a most eminent Blessing Iob. 26 4 the Emphasis the Entity of all blessings peace plenty honour and dignity are meer nullaties to dead men a Worm is as much as a Crown to a man in the grave he who is not cannot be rich or honourable whatever be mans estate he is only happy by being take away his life Prov 3.16.8.35 and you take hiâ— all life is the chief of blessings to be pursued with utmost Diligence preserved with utmost Care and purchased at the dearest rate All that a man hath he will give for his life Not naturall life The Devil well knew the worth of this Jewel when he durst presume to put at Job to pawn his conscience Integrity the insensible eternity of his life to the securing of a present transient puff thereof But the life in my Text is more than a bare naked life it is the life which is in the right hand of wisdom which comprehendeth all goodness real good this is not a natural life though that is to be preserved and prized yet for the securing of this life it is to be parted from and lost of Math. 16.25 in this sense our Saviour hath determined he who will save his life must loose it Not spirituall life The natural life capacitateth to the enjoyment of the good things of God but this life gives us the enjoyment of our good God himselfe this life is not the spiritual life I do not mean in respect of its naâ—ure and quality for so it is spiritual but I mean it is not such in resâ—ect of degree and opeâ—ation whereby the life of Grace the same in kind is distinguished as different from the life of Glory but eternall life this life giveth us a Converse with God remote and at a distance subject to weakness and imperfection and many heat chilling almost heart killing interpositions and cloudy dispensations But the life in our Text gives us the enjoyment of God immediately in his presence 1 Cor. 15.12 fully in himselfe perfectly seeing him and knowing him as seen and known of him and eternal y without parting from him or his parting from us this is the River of Life which runneth in the City of God into Rivers of pleasure in his presence for evermore Rev. 1.22 it is therefore that which Christians in Scripture-language call the life of God the life of Christ the life of Glory life everlasting It abideth after the natural life is expired it aboundeth beyond what the spiritual life as distinct from this life doth or can extend unto This life is the Emphasis the excellency of Eternity it being thereof the subject Eternity simply and in the abstract is an amazing dismaying property a soul that sitteth or walketh in the vale of the shadow of death and casteth his eye on the black boundless bottomless Ocean of Eternity findeth the same to reflect affrighting dreadful apprehensions on his soul which are appeased and made comfortable by onely discerning eternity is the adjunct unto nature Men cannot without dread and terror shoot the Gulph of natural death because thereby they pass into eternity it is the assurance of life in eternity which encourageth the soul in so sad passage and this life eternal is the City end estate unto which the Gate and way in our Text doth lead The means to life The means conducing to this end is by a Metaphor called and compared to a Gate to a way and as such it doth represent unto our serious observation the nature the order and the number of that means which doth effect or by which men must work out their own Salvation It s nature First this Metaphor doth note unto us the nature of the means of Grace which tends unto Glory It is a Gate and a way a Gate a way are places of personal motions under special prescription and limitation unto some peculiar place or end and these places are denominated Gates and Ways in relation to their termination and the necessity of mens motion in them a Gate as that close passage by which if men do not enter they can no way move in the Way or Street which leadeth further The way is that narrow bounded passage by or in which men can onely move in safety unto the place at which they would arive if they step out of these bounds they are trespassers and in danger and therefore by their personal motion under these prescriptions Prov. 3.19.4.11 Psal 118. â—9 they can only arrive at their desired places this then doth teach us The means which must effect eternal life is mans personal motion and activity under Gods prescriptions directions and limitations these are the paths of peace the way of wisdom and the Gates of righteousness the termination must be from God but the motion must be from man the Lord doth set but man must keep within these bounds direction is divine observation must be humane euery man who will get Heaven Gen. 17. Câ—l 1.10 must go to Heaven in Gods way he who will win God must walke with God according to the will of God He that will wear the Crown of righteousness must ran the race of righteousness Heb. 12 1. eternal life cannot be obtained by humane invention nor without humane motion or industry they will equally miscarry who stand still in or strike out of the way which God directeth
and regulation be wise be well advised by me saith our Saviour who have and know the issues of life and death to deny your selves and direct your feet into the soul way strait gâ—â—e and narâ—â—w paths cast your selves under divine direction passe your lives in an exact observancy of divine prescription receive the yoak abide the bonds of the Lord Jesus Christ decline the way with and in which flesh and blood is so much so well pleased and resign up your mind will affections actions and passions to the restraints of Reason to the regulation of Religion answerable to this Exhortation is our Saviours Argument drawn from the end unto which this strait gate doth lead It leadeth unto life as if he should have said you see before you different paths you are to make your choice be by me advised to consider that broad way and wide gate leadeth to destruction but this start gate and narrow way leadeth unto life guide therefore your affections by the end you aim at and enter in at the strait Gate I this day set before you life and death chuse you which you will take I cannot but tell you if you embrace the broad way follow the multitude to do evil please your own lusts and live as you list without regard to or restraint by Gods holy Word you shall enjoy present case and future endless misery but if you decline this broad way and enter the strait Gate deny your selves enter the way of Gods Commandements and walk uprightly in them not turning aside to the right or left hand you must indeed undergo present hardship but shall hereby attain unto arrive at eternal happiness Let the end the last in your enjoyment be the first thing in your intention and you cannot stick in your thoughts what to chuse who will not labour for life rather then lie still and die Who will not pass some straits to possess such glory rather then live in pleasure and lose salvation for ever who at the day of judgement will not chuse the portion of Lazarus before that of Dives How sad a check is it to Dives comforts to hear the Lord say Thou hast now thy good things but shalt he hereafter tormented How reviving refreshing is it to poor Lazarus to know the Lord looketh on his low estate and resolveth that he in this life afflicted shall be in Abrahams bosome abundantly comforted cost what it can be it never so strait and narrow enter in at the strait gate it leadeth unto life According to St. Luke Strive to enter in at the strait gate enter into it for life is the end of it strive unto this entrance for you labour for life and that calleth for the utmost diligence and violence of endeavours strive not feebly and faintly but with force and vigor press forward in it with strength and vivacity with power unto perplexity strive unto and again until you sweat until you bleed again press into this narrow passage until you be immured and perish if need so require stretch your limbâ— until you be not able to stand walk with wait on God untill and after you are weary you cannot live with God unless you love God you cannot love God unless you embrace him pursue him with all your heart with all your might with all your soul with all your strength you seek salvation though it is not wages you must work for it work out your own salvation with fear and trembling with a fear of diligence not of diffidence and despondency a sight of Israels glory will make a cursing Balaam cry out Oh that I might die the death of the righteous and that my latter end might be like his but the laborious life of the righteous can only secure the happy death which passeth into eternal life Heaven is not had with a wet finger short winded wishes will never set any in the haven of everlasting happiness the slothful in Christianity can never inherit the promise the kingdome of Heaven suffers violence the violent take it by force fight so as to get victory so run as to obtain so wrestle as to prevail so strive as to be able to enter the strait gate for strait is the gate and narrow is the way that leadeth unto life Give me leave to inforce this general Exhortation unto an industrious pressing on in holiness and heavens way by some feâ— motives which may perswade with you and make you see the necessity thereof Consider therefore Heavens way is an hard way it is a way of difficulty must be walked in with diligence it is a way of danger must be traversed with care 't is a way of dolour and distress must be moved in with deliberation and discretion Heavens way is an hard way because as you have heard it is terminated and boundâ—d out of which there is no starting on either side with the least of safety Besides that 't is thus hard in it self it is made more hard by these things which attend it or rather us in the entrance into this Strait Gate and narrow way for it is to every the Sons of men A way of obscurity hard to finde out hard to be travelled in Heavens way obscure it is a Mistery Great is the mistery of Godlinesse Misteries are not easily understood it is a peculiar priviledge a special favourâ— a guift from heaven from God 1 Tim. 3.16 to know the misteries of the Kingdome of Heaven this is not obivious to every eye the natural man receiveth not the things of God for they are specially discerned this way obscure in it self is untrodden few there be who find it Mat. 13.11 1 Cor. 2.14 the tract is small and litle not easily discerned the footsteps found are to be followed but their impression is so litle that they are soon worn out Examples of exact obedience are very few one Noah serving providence in the means of his own appointment is the Preacher of Righteousness to the old world one Abraham is the patterne of perfect resignation to God a sufficient one Moses for meeknesse one Iob for patience one David for Intâ—g ity and so singular Saints have trodden the tracts of speciall Graces in the way to Heaven and their footsteps are to be found with most diligent search and accurate observation this obscure and trodden way to life is perplexed with many intricacies and doubts which do arise from the variety of Gods providence and variation of our condition how to carry in a single how in a married ho to carry in an adverse how in a a prosperous state how to carry in society and variety of Society how to carry in solitudes how to live by faith in all conditions how to live under Gods Ordinances under all dispensations how to do the duty of a Minister and of a common member to the Church How to pursue the purity and how to preserve the entity of the Church how to advance the power of