Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/87

Rh godliness; out of a state of sin into a state of grace, we must pass, by the new birth, John 3. 3, 5. This is a strait gate, hard to find, and hard to get through; like a passage between two rocks, 1 Sam. 14. 4. There must be a new heart, and a new spirit, and old things must pass away. The bent of the soul must be changed, corrupt habits and customs broken off; what we have been doing all our days, must be undone again. We must swim against the stream; much opposition must be struggled with, and broken through, from without, and from within. It is easier to set a man against all the world than against himself, and yet this must be in conversion. It is a strait gate, for we must stoop, or we cannot go in at it; we must become as little children; high thoughts must be brought down; nay, we must strip, must deny ourselves, put off the world, put off the old man; we must be willing to forsake all for our interest in Christ The gate is strait to all, but to some straiter than to others; as to the rich, to some that have been long prejudiced agamst religion. The gate is strait; blessed be God, it is not shut up, nor locked against us, nor kept with a flaming sword, as it will be shortly, ch. 25. 10.

Secondly, That the way is narrow. We are not in heaven as soon as we are got through the strait gate; not in Canaan as soon as we are got through the Red sea; no, we must go through a wilderness, must travel a narrow way, hedged in by the divine law, which is exceeding broad, and that makes the way narrow; self must be denied, the body kept under, corruptions mortified, that are as a right eye and a right hand; daily temptations must be resisted; duties must be done that are against our inclination: we must endure hardness, must wrestle and be in an agony; must watch in all things, and walk with care and circumspection; we must go through much tribulation. It is ὁδὸς τεθλιμμένη, an affiicted way, a way hedged about with thorns; blessed be God, it is not hedged up. The bodies we carry about with us, and the corruptions remaining in us, make the way of our duty difficult; but as the understanding and will grow more and more sound, it will open and enlarge, and grow more and more pleasant.

Thirdly, The gate being so strait and the way so narrow, it is not strange that there are but few that find it and choose it. Many pass it by, through carelessness; they will not be at the pains to find it; they are well as they are, and see no need to change their way. Others look upon it, but shun it; they like not to be so limited and restrained. They that are going to heaven are but few, compared to those that are going to hell; a remnant, a little flock, like the grape-gleanings of the vintage; as the eight that were saved in the ark, 1 Kings 20. 27. In vitia alter alterum tradimus; Quomodo ad salutem revocari potest quum nullus retrahit, et populus impellit—In the ways of vice men urge each other onward: how shall any one be restored to the path of safety, when impelled forwards by the multitude, without any counteracting influence? Seneca, Epist. 29. This discourages many, they are loth to be singular, to be solitary; but instead of stumbling at this, say rather if so few are going to heaven, there shall be one the more for me.

[2.] Let us see what there is in this way, which, notwithstanding this, should invite us all to it; it leads to life, to present comfort in the favour of God, which is the life of the soul; to eternal bliss; the hope of which at the end of our way, should reconcile us to all the difficulties and inconveniences of the road. Life and godliness are put together; (2 Pet 1. 3.) The gate is strait and the way narrow, and up hill, but one hour in heaven will make amends for all.

2. The great concern and duty of every one of us, in consideration of all this; Enter ye in at the strait gate. The matter is fairly stated; life and death, good and evil, are set before us, both the ways, and both the ends: now let the matter be taken entire, and considered impartially, and then choose you this day which you will walk in; nay, the matter determines itself, and will not admit of a debate. No man, in his wits, would choose to go to the gallows, because it is a smooth, pleasant way to it, nor refuse the offer of a palace and a throne, because it is a rough, dirty way to it; yet such absurdities as these are men guilty of, in the concerns of their souls. Delay not, therefore; deliberate not any longer, but enter ye in at the strait gate; knock at it by sincere and constant prayers and endeavours, and it shall be opened; nay, a wide door shall be opened, and an effectual one. It is true, we can neither go in, nor go on, without the assistance of divine grace; but it is as true, that grace is freely offered, and shall not be wanting to those that seek it, and submit to it. Conversion is hard work, but it is needful, and, blessed be God, it is not impossible if we strive, Luke 13. 24.

15. Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves: 16. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17. Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19. Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. 20. Wherefore by their fruits ye shall know them.

We have here a caution against false prophets, to take heed that we be not deceived and imposed upon by them. Prophets are properly such as foretell things to come; there are some mentioned in the Old Testament, who pretended to that without warrant, and the event disproved their pretensions, as Zedekiah, 1 Kings 52. 11. and another Zedekiah, Jer. 29. 21. But prophets did also teach the people their duty, so that false prophets here are false teachers. Christ being a Prophet and a Teacher come from God, and designing to send abroad teachers under him, gives warning to all to take heed of counterfeits, who, instead of healing souls with wholesome doctrine, as they pretend, would poison them.

They are false teachers and false prophets, 1. Who produce false commissions, who pretend to have immediate warrant and direction from God to set up for prophets, and to be divinely inspired, when they are not so. Though their doctrine may be true, we are to beware of them as false prophets. False apostles are those who say they are apostles, and are not; (Rev. 2. 2.) such are false prophets. "Take heed of those who pretend to revelation, and admit them not without sufficient proof, lest that one absurdity being admitted, a thousand follow." 2. Who preach false doctrine in those things that are essential to religion; who teach that which is contrary to the truth as it is in Jesus, to the truth which is according to godliness. The former seems to be the proper notion, of pseudopropheta, a false or pretending prophet, but commonly the latter falls in with it; for who would hang out false colours, but with design, under pretence of them, the more successfully to attack the truth. "Well, beware of them, suspect them, try them, and when you have discovered their falsehood, avoid them, have nothing to do with them.