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power, if they had the will, to hurt you. Therefore there is nothing at all to be feared from them; and there is nothing at all to hope : For the greater part of them may say, “ Silver and gold have I none;" at least a very moderate share. Nay, some of them have scarce food to eat, or raiment to put on. For this reason, as well as because their ways are not like those of other men, they are every where spoken against, are despised, have their names cast out as evil, are variously persecuted, and treated as the filth and offscouring of the world. So that both your fears, your hopes, and all your desires, (except those which you have immediately from God,) yea, all your natural passions, continually incline you to return into the broad way.
JII. I. Therefore it is, that our Lord so earnestly exhorts, “Enter ye in at the strait gate.” Or, (as the same exhortation is elsewhere expressed,) “ Strive to enter in :" Aywvsegde EIGE2 Delv,-strive as in an agony: “For many," saith our Lord, “shall seek to enter in, [indolently strive,) and shall not be able.”
2. It is true, he intimates what may seem another reason for this, for their not being able to enter in, in the words which immediately follow these. For after he had said, “ Many, I say unto you, will seek to enter in, and shall not be able,” he subjoins, “ When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without,"apžno de EĞwesxval,-rather, yestand without; forazžno da seems to be only an elegant expletive," and to knock at the door, saying, Lord, Lord, open unto us; he shall answer and say unto you, I know you not: depart from me, all ye workers of iniquity.” (Luke xiii. 26, &c.)
3. It may appear, upon a transient view of these words, that their delaying to seek at all, rather than their manner of seeking, was the reason why they were not able to enter in. But it comes, in effect, to the same thing. They were, therefore, commanded to depart, because they had been “ workers of iniquity;” because they had walked in the broad road; in other words, because they had not agonized to “ enter in at the strait gate.” Probably they did seek before the door was shut; but that did not suffice: And they did strive, after the door was shut; but then it was too late.
4. Therefore strive ye now, in this your day, to “enter in at the strait gate.” And in order thereto, settle it in your heart, and let it be ever uppermost in your thoughts, that if you are in a broad way, you are in the way that leadeth to destruction. If many go with you, as sure as God is true, both
they and you are going to hell! If you are walking as the generality of men wall, you are walking to the bottomless pit! Are many wise, many rich, many mighty, or noble, travelling with you in the same way? By this tokeo, without going any farther, you know it does not lead to life. Here is a short, a plain, an infallible rule, before you enter into particulars. In whatever profession you are engaged, you must be singular, or be damned! The way to hell has nothing singular in it; but the way to heaven is singularity all orer : if you move but one step towards God, you are not as other men arc. But regard not this. It is far better to stand alone, than to fall into the pit. Run then with patience the race which is set before thee, though ihy companions therein are but few! They will not always be so. Yet a little while, and thou wilt “ conje to an imunierable company of angels, to the general assembly and Church of the first-bom, and to the spirits of just men made perfect."
5. Now, then, “ strive to cater in at the strait gate;” being penetrated with the deepest sense of the inexpressible danger your soul is in, so long as yon are in a broad way, --so long as you are void of poverty of spirit, and all that inward religion, which the many, the richi, the wise, account maduess. "Strive 10 enterin;" being pierced with sorrow and shame for baring so long runs on with the unthinking crowd, litterly neglecting, if not despisius, that “ boliness without which no man can see the Lord.” Strive, as in an agony of holy fear, lest “a pronine being made you of chtering into his rest,” even that “rest which remaincth for the people of God," you should nevertheless as come short of it." Sirive, in all the fervour of desire, with “groanings that cannot be uttered.” Strive by prayer without cca-ing; at all times, in all places, lifting up your heart to (iod, and giving him no rest, till you wawake up after bis likeness, and are “silisfied withil.
6. To conclude: “Surive to enter in at the strait gate," pot only by this agony of soil, oi conviction, of sorrow, of shame, of desire, of fear, of unceasing prayer; but likewise by ordering the conversation i.ht, by walking with all thy strength in all the hills of God, the way of innocence, of piety, indot merey: Abstaintiomall appearance oferil: do all possible gooil in all men: deny thyseli, thy own will, in all things, and titke up thy Tor- duili: Bercadly to cut off'tly right hand, to pluck out the right 12, and cast it from thee; to suter the loss of goods, friends, health, all things on carth, so raon boje's enter into the kingdom of heaven!
“ Beware of false prophets, which come to you in sheep's
clothing, but inwardly they are ravening wolves. “ Ye shall know them by their fruits. Do men gather grapes
of thorns, or figs of thistles ? “Even so every good tree bringeth forth good fruit; but a
corrupt tree bringeth forth evil fruit. “A good tree cannot bring forth evil fruit, neither can a
corrupt tree bring forth good fruit. “Every tree that bringeth not forth good fruit is hewn down,
and cast into the fire. “Wherefore by their fruits ye shall know them.” Matt. vii.
1. It is scarce possible to express or conceive, what multitudes of souls run on to destruction, because they would not be persuaded to walk in a narrow way, even though it were the way to everlasting salvation. And the same thing we may still observe daily. Such is the folly and madness of mankind, that thousands of men still rush on in the way to hell, only because it is a broad way. They walk in it themselves, because others do : because so many perish, they will add to the number. Such is the amazing influence of example over the weak, miserable children of men! It continually peoples the regions of death, and drowns numberless souls in everlasting perdition !
2. To warn mankind of this, to guard as many as possible against this spreading contagion, God has commanded his watchmen to cry aloud, and show the people the danger they are in. For this end he has sent his servants the Prophets, in their succeeding generations, to point out the narrow path, and cxhort all men not to be conformed to this world. But what if the Watchmen themselves fall into the spare, against which they should warn others ? What if “the Prophets prophesy deceits ? ” If they cause the people to err from the way? ” What shall be donc, if they point out as the way to cternal life, what is in truth the way to eternal death ; and exhort others to walk, as they do themselves, in the broad, not the narrow way?
3. Is this an unhcard of, is it an uncommon thing ? Nay, God knoweth it is not. The irstances of it are almost iunumerable. We may find them in every age and nation. But how terrible is this ! When the Ambassadors of God turn agents for the Devil: When they, who are commissioned to tcach men tlic way to heaven, do in fact tcach them the way to hell! These are like the locusts of Egypt, “which eat up the residue that had escaped, that had remained after the hail.” They devour even the residue of men that had escaped, that were not destroyed by ill example. It is not, therefore, without cause, that our wise and gracious Master so solemnly cautions us against them: “Bewarc,” saith he, “ of false Prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.”
4. A caution this of the utmost importance.-That it may the more cllectually siuk into our hearts, let us inquire, First, Who these False Prophets are : Secondly, What Appearance they put on : and, Thirdly, How we may know what they really are, notwithstanding their fair appearance.
1. 1. We are, First, to inquire, Who these False Prophets are? And this it is needful to do the more diligently, because these very men have so laboured to “wrest this scripture tu their own (though not only their own] destruction.” In order, therefore, to cut off all dispute, I shall raise po dust, (as the manuer of some is,) ncither use any loose, rhetorical exclamations, to deceive the hearts of the simple; but speak rough, plain truths, such as none can deuy, who has either understanding or modesty Jeft, and such truths as have the closest connection with the whole tenor of the preceding Discourse : Whereas too many have interpreted these words, without any regard to all that went before ; as if they bore no manner of relation to the Sermon in the close of which they stand.
2. By Prophets here (as in many other passages of Scripture, particularly in the New Testament) are meant, not those who foretell things to come, but those who speak in the name of
God; those men who profess to be sent of God, to teach others the way to heaven.
Those are False Prophets, who teach a false way to heaven, a way which does not lead thither; or, (which comes in the end to the same point,) who do not teach the true.
3. Every broad way is infallibly a false oue. Therefore this is one plain, sure rule, “They who teach' men to walk in a broad way, a way that many walk in, are false Prophets.'
Again : The true way to heaven is a narrow way. Therefore this is another plain, sure rule, “They who do not teach men to walk in a narrow way, to be singular, are false Prophets.'
4. To be more particular : The only true way to heaven, is that pointed out in the preceding Sermon. Therefore they are false Prophets who do not teach men to walk in this way.
Now the way to heaven pointed out in the preceding Sermon, is the way of lowliness, mourning, meekuess, and holy desire, love of God and of our neighbour, doing good, and suffering evil for Christ's sake. They are, therefore, false Prophets, who teach, as the way to heaven, any other way than this.
5. It matters not what they call that other way. They may call it faith ; or good works; or faith and works; or repentance; or repentance, faith, and new obedience. All these are good words : But if, under these, or any other terms whatever, they teach men any way distinct from this, they are properly false Prophets.
6. How much more do they fall under that condemnation, who speak evil of this good way ;-but above all, they who teach the directly opposite way, the way of pride, of levity, of passion, of worldly desires, of loving pleasure more than God, of unkindness to our neighbour, of unconcern for good works, and suffering no evil, no persecution, for righteousness' sake!
7. If it be asked, "Why, who ever did teach this, or who does teach it, as the way to heaven ?' I answer : Ten thousand wise and honourable men ; even all those, of whatever denomination, who encourage the proud, the trifler, the passionate, the lover of the world, the man of pleasure, the unjust or unkind, the easy, careless, harmless, useless creature, the man who suffers no reproach for righteousness' sake, to imagine he is in the way to heaven. These are false Prophets