Resultados para: "STRAIT GATE"

Here is, I. Abraham's removal out of his country, out of Ur first and afterwards out of Haran, in compliance with the call of God: So Abram departed; he was not disobedient to the heavenly vision, but did as he was bidden, not conferring with flesh and blood, Gal 1:15, Gal 1:16. His obedience was speedy and without delay, submissive and without dispute; for he went out, not knowing whither he went (Heb 11:8), but knowing whom he followed and under whose direction he went. Thus God called him to his foot, Isa 41:2. II. His age when he removed: he was seventy-five years old, an age when he should rather have had rest and settlement; but, if God will have him to begin the world again now in his old age, he will submit. Here is an instance of an old convert. III. The company and cargo that he took with him. 1. He took his wife, and his nephew Lot, with him; not by force and against their wills, but by persuasion. Sarai, his wife, would be sure to go with him; God had joined them together, and nothing should put them asunder. If Abram leave all, to follow God, Sarai will leave all, to follow Abram, though neither of them knew whither. And it was a mercy to Abram to have such a companion in his travels, a help meet for him. Note, It is very comfortable when husband and wife agree to go together in the way to heaven. Lot also, his kinsman, was influenced by Abram's good example, who was perhaps his guardian after the death of his father, and he was willing to go along with him too. Note, Those that go to Canaan need not go alone, for, though few find the strait gate, blessed be God, some do; and it is our wisdom to go with those with whom God is (Zac 8:23), wherever they go. 2. They took all their effects with them - all their substance and movable goods, that they had gathered. For, (1.) With themselves they would give up their all, to be at God's disposal, would keep back no part of the price, but venture all in one bottom, knowing it was a good bottom. (2.) They would furnish themselves with that which was requisite, both for the service of God and the supply of their family, in the country whither they were going. To have thrown away his substance, because God had promised to bless him, would have been to tempt God, not to trust him. (3.) They would not be under any temptation to return; therefore they leave not a hoof behind, lest that should make them mindful of the country from which they came out. 3. They took with them the souls that they had gotten, that is, (1.) The servants they had bought, which were part of their substance, but are called souls, to remind masters that their poor servants have souls, precious souls, which they ought to take care of and provide food convenient for. (2.) The proselytes they had made, and persuaded to attend the worship of the true God, and to go with them to Canaan: the souls which (as one of the rabbin expresses it) they had gathered under the wings of the divine Majesty. Note, Those who serve and follow God themselves should do all they can to bring others to serve and follow him too. These souls they are said to have gained. We must reckon ourselves true gainers if we can but win souls to Christ. IV. Here is their happy arrival at their journey's end: They went forth to go into the land of Canaan; so they did before (Gen 11:31), and then took up short, but now they held on their way, and, by the good hand of their God upon them, to the land of Canaan they came, where by a fresh revelation they were told that this was the land God promised to show them. They were not discouraged by the difficulties they met with in their way, nor diverted by the delights they met with, but pressed forward. Note, 1. Those that set out for heaven must persevere to the end, still reaching forth to those things that are before. 2. That which we undertake in obedience to God's command, and a humble attendance upon his providence, will certainly succeed, and end with comfort at last.

The prophet had said (Isa 10:12) that the Lord would perform his whole work upon Mount Zion and upon Jerusalem, by Sennacherib's invading the land. Now here we are told what that work should be, a twofold work: - I. The conversion of some, to whom this providence should be sanctified and yield the peaceable fruit of righteousness, though for the present it was not joyous, but grievous; these are but a remnant (Isa 10:22), the remnant of Israel (Isa 10:20), the remnant of Jacob (Isa 10:21), but a very few in comparison with the vast numbers of the people of Israel, who were as the sand of the sea. Note, Converting work is wrought but on a remnant, who are distinguished from the rest and set apart for God. When we see how populous Israel is, how numerous the members of the visible church are, as the sand of the sea, and yet consider that of these a remnant only shall be saved, that of the many that are called there are but few chosen, we shall surely strive to enter in at the strait gate and fear lest we seem to come short. This remnant of Israel are said to be such as had escaped of the house of Jacob, such as escaped the corruptions of the house of Jacob, and kept their integrity in times of common apostasy; and that was a fair escape. And therefore they escape the desolations of that house, and shall be preserved in safety in times of common calamity; and that also will be a fair and narrow escape. Their lives shall be given them for a prey, Jer 45:5. The righteous scarcely are saved. Now, 1. This remnant shall come off from all confidence in an arm of flesh, this providence shall cure them of that: "They shall no more again stay upon him that smote them, shall never depend upon the Assyrians, as they have done, for help against their other enemies, finding that they are themselves their worst enemies." Ictus piscator sapit - sufferings teach caution. "They have now learned by dear-bought experience the folly of leaning upon that staff as a stay to them which may perhaps prove a staff to beat them." It is part of the covenant of a returning people (Hos 14:3), Assyria shall not save us. Note, By our afflictions we may learn not to make creatures our confidence. 2. They shall come home to God, to the mighty God (one of the names given to the Messiah, Isa 9:6), to the Holy One of Israel: "The remnant shall return (that was signified by the name of the prophet's son, Shear-jashub, Isa 7:3), even the remnant of Jacob. They shall return, after the raising of the siege of Jerusalem, not only to the quiet possession of their houses and lands, but to God and to their duty; they shall repent, and pray, and seek his face, and reform their lives." The remnant that escape are a returning remnant: they shall return to God, and shall stay upon him. Note, Those only may with comfort stay upon God that return to him; then may we have a humble confidence in God when we make conscience of our duty to him. They shall stay upon the Holy One of Israel, in truth, and not in pretence and profession only. This promise of the conversion and salvation of a remnant of Israel is applied by the apostle (Rom 9:27) to the remnant of the Jews which at the first preaching of the gospel received and entertained it, and sufficiently proves that it was no new thing for God to abandon to ruin a great many of the seed of Abraham in full force and virtue; for so it was now. The number of the children of Israel was as the sand of the sea (according to the promise, Gen 22:17), and yet only a remnant shall be saved. II. The consumption of others: The Lord God of hosts shall make a consumption, Isa 10:23. This is not meant (as that Isa 10:18) of the consumption of the Assyrian army, but of the consumption of the estates and families of many of the Jews by the Assyrian army. This is taken notice of to magnify the power and goodness of God in the escape of the distinguished remnant, and to let us know what shall become of those that will not return to God; they shall be wasted away by this consumption, this general decay in the midst of the land. Observe, 1. It is a consumption of God's own making; he is the author of it. The Lord God of hosts, whom none can resist, shall make this consumption. 2. It is decreed. It is not the product of a sudden resolve, but was before ordained. It is determined, not only that there shall be such a consumption, but it is cut out (so the word is); it is particularly appointed how far it shall extend and how long it shall continue, who shall be consumed by it and who not. 3. It is an overflowing consumption, that shall overspread the land, and, like a mighty torrent or inundation, bear down all before it. 4. Though it overflows, it is not at random, but in righteousness, which signifies both wisdom and equity. God will justly bring this consumption upon a provoking people, but he will wisely and graciously set bounds to it. Hitherto it shall come, and no further.

Here is a great deal of gospel in these verses, both that which was always gospel, God's readiness to pardon sin and to receive and entertain returning repenting sinners, and those blessings which were in a special manner reserved for gospel times, the forming and founding of the gospel church by bringing into it the children of God that were scattered abroad, the superseding of the ceremonial law, and the uniting of Jews and Gentiles, typified by the uniting of Israel and Judah in their return out of captivity. The prophet is directed to proclaim these words towards the north, for they are a call to backsliding Israel, the ten tribes that were carried captive into Assyria, which lay north from Jerusalem. That way he must look, to show that God had not forgotten them, though their brethren had, and to upbraid the men of Judah with their obstinacy in refusing to answer the calls given them. One might as well call to those who lay many hundred miles off in the land of the north; they would as soon hear as these unbelieving and disobedient people; backsliding Israel will sooner accept of mercy, and have the benefit of it, than treacherous Judah. And perhaps the proclaiming of these words towards the north looks as far forward as the preaching of repentance and remission of sins unto all nations, beginning at Jerusalem, Luk 24:47. A call to Israel in the land of the north is a call to others in that land, even as many as belong to the election of grace. When it was suspected that Christ would go to the dispersed Jews among the Gentiles, it was concluded that he would teach the Gentiles, Joh 7:35. So here. I. Here is an invitation given to backsliding Israel, and in them to the backsliding Gentiles, to return unto God, the God from whom they had revolted (Jer 3:12): Return, thou backsliding Israel. And again (Jer 3:14): "Turn, O backsliding children! repent of your backslidings, return to your allegiance, come back to that good way which you have missed and out of which you have turned aside." Pursuant to this invitation, 1. They are encouraged to return. "Repent, and be converted, and your sins shall be blotted out, Act 3:19. You have incurred God's displeasure, but return to me, and I will not cause my anger to fall upon you." God's anger is ready to fall upon sinners, as a lion falls on his prey, and there is none to deliver, as a mountain of lead falling on them, to sink them past recovery into the lowest hell. But if they repent it shall be turned away, Isa 12:1. I will not keep my anger for ever, but will be reconciled, for I am merciful. We that are sinful were for ever undone if God were not merciful; but the goodness of his nature encourages us to hope that, if we by repentance undo what we have done against him, he will by a pardon unsay what he has said against us. 2. They are directed how to return (Jer 3:13): "Only acknowledge thy iniquity, own thyself in a fault and thereby take shame to thyself and give glory to God." I will not keep my anger for ever (that is a previous promise); you shall be delivered form that anger of God which is everlasting, from the wrath to come; but upon what terms? Very easy and reasonable ones. Only acknowledge thy sins. If we confess our sins, he is faithful and just to forgive them. This will aggravate the condemnation of sinners, that the terms of pardon and peace were brought so low, and yet they would not come up to them. If the prophet had told thee to do some great thing wouldst thou not have done it? How much more when he says, Only acknowledge thy iniquity? Kg2 5:13. In confessing sin, (1.) We must own the corruption of our nature: Acknowledge thy iniquity, the perverseness and irregularity of thy nature. (2.) We must own our actual sins: "That thou hast transgressed against the Lord thy God, hast affronted him and offended him." (3.) We must own the multitude of our transgressions: "That thou hast scattered thy ways to the strangers, run hither and thither in pursuit of thy idols, under every green tree. Wherever thou hast rambled thou hast left behind thee the marks of thy folly." (4.) We must aggravate our sin from the disobedience that there is in it to the divine law. The sinfulness of sin is the worst thing in it: "You have not obeyed my voice; acknowledge that, and let that humble you more than any thing else." II. Here are precious promises made to these backsliding children, if they do return, which were in part fulfilled in the return of the Jews out of their captivity, many that belonged to the ten tribes having perhaps joined themselves to those of the two tribes, in the prospect of their deliverance, and returning with them; but the prophecy is to have its full accomplishment in the gospel church, and the gathering together of the children of God that were scattered abroad to that: "Return, for, though you are backsliders, yet you are children; nay, though a treacherous wife, yet a wife, for I am married to you (Jer 3:14) and will not disown the relation." Thus God remembers his covenant with their fathers, that marriage covenant, and in consideration of that he remembers their land, Lev 26:42. 1. He promises to gather them together from all places whither they are dispersed and scattered abroad, Joh 11:52, I will take you, one of a city, and two of a family, or clan; and I will bring you to Zion, Jer 3:14. All those that by repentance return to their duty shall return to their former comfort. Observe, (1.) God will graciously receive those that return to him, nay, it is he that by his distinguishing grace takes them out from among the rest that persist in their backslidings; if he had left them, they would have been undone. (2.) Of the many that have backslidden from God there are but few, very few in comparison, that return to him, like the gleanings of the vintage - one of a city and two of a country; Christ's flock is a little flock, and few there are that find the strait gate. (3.) Of those few, though dispersed, yet not one shall be lost. Though there be but one in a city, God will find out that one; he shall not be overlooked in a crowd, but shall be brought safely to Zion, safely to heaven. The scattered Jews shall be brought to Jerusalem, and those of the ten tribes shall be as welcome there as those of the two. God's chosen, scattered all the world over, shall be brought to the gospel church, that Mount Zion, the heavenly Jerusalem, that holy hill on which Christ reigns. 2. He promises to set those over them that shall be every way blessings to them (Jer 3:15): I will give you pastors after my heart, alluding to the character given of David when God pitched upon him to be king. Sa1 13:14, The Lord hath sought him a man after his own heart. Observe, (1.) When a church is gathered it must be governed. "I will bring them to Zion, not to live as they list, but to be under discipline, not as wild beasts, that range at pleasure, but as sheep that are under the direction of a shepherd." I will give them pastors, that is, both magistrates and ministers; both are God's ordinance for the support of his kingdom. (2.) It is well with a people when their pastors are after God's own heart, such as they should be, such as we would have them be, who shall make his will their rule in all their administrations, and such as endeavour in some measure to conform to his example, who rule for him, and, as they are capable, rule like him. (3.) Those are pastors after God's own heart who make it their business to feed the flock, not to feed themselves and fleece the flocks, but to do all they can for the good of those that are under their charge, who feed them with wisdom and understanding (that is, wisely and understandingly), as David fed them, in the integrity of his heart and by the skilfulness of his hand, Psa 78:72. Those who are not only pastors, but teachers, must feed them with the word of God, which is wisdom and understanding, which is able to make us wise to salvation. 3. He promises that there shall be no more occasion for the ark of the covenant, which had been so much the glory of the tabernacle first and afterwards of the temple, and was the token of God's presence with them; that shall be set aside, and there shall be no more enquiry after, nor enquiring of, it (Jer 3:16): When you shall be multiplied and increased in the land, when the kingdom of the Messiah shall be set up, which by the accession of the Gentiles will bring in to the church a vast increase (and the days of the Messiah the Jewish masters themselves acknowledge to be here intended), then they shall say no more, The ark of the covenant of the Lord, they shall have it no more among them to value, or value themselves upon, because they shall have a pure spiritual way of worship set up, in which there shall be no occasion for any of those external ordinances; with the ark of the covenant the whole ceremonial law shall be set aside, and all the institutions of it, for Christ, the truth of all those types, exhibited to us in the word and sacraments of the New Testament, will be to us instead of all. It is very likely (whatever the Jews suggest to the contrary) that the ark of the covenant was in the second temple, being restored by Cyrus with the other vessels of the house of the Lord, Ezr 1:7. But in the gospel temple Christ is the ark; he is the propitiatory, or mercy-seat; and it is the spiritual presence of God in his ordinances that we are now to expect. Many expressions are here used concerning the setting aside of the ark, that it shall not come to mind, that they shall not remember it, that they shall not visit it, that none of these things shall be any more done; for the true worshippers shall worship the Father in spirit and in truth, Joh 4:24. But this variety of expressions is used to show that the ceremonies of the law of Moses should be totally and finally abolished, never to be used any more, but that it would be with difficulty that those who had been so long wedded to them should be weaned from them; and that they would not quite let them go till their holy city and holy house should both be levelled with the ground. 4. He promises that the gospel church, here called Jerusalem, shall become eminent and conspicuous, Jer 3:17. Two things shall make it famous: - (1.) God's special residence and dominion in it. It shall be called, The throne of the Lord - the throne of his glory, for that shines forth in the church - the throne of his government, for that also is erected there; there he rules his willing people by his word and Spirit, and brings every thought into obedience to himself. As the gospel got ground this throne of the Lord was set up even where Satan's seat had been. It is especially the throne of his grace; for those that by faith come to this Jerusalem come to God the judge of all, and to Jesus the mediator of the new covenant, Heb 12:22-24. (2.) The accession of the Gentiles to it. All the nations shall be discipled, and so gathered to the church, and shall become subjects to that throne of the Lord which is there set up, and devoted to the honour of that name of the Lord which is there both manifested and called upon. 5. He promises that there shall be a wonderful reformation wrought in those that are gathered to the church: They shall not walk any more after the imagination of their evil hearts. They shall not live as they list, but live by rules, not do according to their own corrupt appetites, but according to the will of God. See what leads in sin - the imagination of our own evil hearts; and what sin is - it is walking after that imagination, being governed by fancy and humour; and what converting grace does - it takes us off from walking after our own inventions and brings us to be governed by religion and right reason. 6. That Judah and Israel shall be happily united in one body, Jer 3:18. They were so in their return out of captivity and their settlement again in Canaan: The house of Judah shall walk with the house of Israel, as being perfectly agreed, and become one stick in the hand of the Lord, as Ezekiel also foretold, Eze 37:16, Eze 37:17. Both Assyria and Chaldea fell into the hands of Cyrus, and his proclamation extended to all the Jews in all his dominions. And therefore we have reason to think that many of the house of Israel came with those of Judah out of the land of the north; though at first there returned but 42,000 (whom we have an account of, Ezra 2) yet Josephus says (Antiq. 11.68) that some few years after, under Darius, Zerubbabel went and fetched up above 4,000,000 of souls, to the land that was given for an inheritance to their fathers. And we never read of such animosities and enmities between Israel and Judah as had been formerly. This happy coalescence between Israel and Judah in Canaan was a type of the uniting of Jews and Gentiles in the gospel church, when, all enmities being slain, they should become one sheepfold under one shepherd. III. Here is some difficulty started, that lies in the way of all this mercy; but an expedient is found to get over it. 1. God asks, How shall I do this for thee? Not as if God showed favour with reluctancy, as he punishes with a How shall I give thee up? Hos 11:8, Hos 11:9. No, though he is slow to anger, he is swift to show mercy. But it intimates that we are utterly unworthy of his favours, that we have no reason to expect them, that there is nothing in us to deserve them, that we can lay no claim to them, and that he contrives how to do it in such a way as may save the honour of his justice and holiness in the government of the world. Means must be devised that his banished be not for ever expelled from him, Sa2 14:14. How shall I do it? (1.) Even backsliders, if they return and repent, shall be put among the children; and who could ever have expected that? Behold what manner of love is this! Jo1 3:1. How should we who are so mean and weak, so worthless and unworthy, and so provoking, ever be put among the children. (2.) To those whom God puts among the children he will give the pleasant land, the land of Canaan, that glory of all lands, that goodly heritage of the hosts of nations, which nations and their hosts wish for and prefer to their own country, or which the hosts of the nations have now got possession of. It was a type of heaven, where there are pleasures for evermore. Now who could expect a place in that pleasant land that has so often despised it (Psa 106:24) and is so unworthy of it and unfit for it? Is this the manner of men? 2. He does himself return answer to this question: But I said, Thou shalt call me, My Father. God does himself answer all the objections that are taken from our unworthiness, or they would never be got over. (1.) That he may put returning penitents among the children, he will give them the Spirit of adoption, teaching them to cry, Abba, Father, Gal 4:6. "Thou shalt call me, My Father; thou shalt return to me, and resign thyself to me as a father, and that shall recommend thee to my favour," (2.) That he may give them the pleasant land, he will put his fear in their hearts, that they may never turn from him, but may persevere to the end.

Our Lord Jesus here presses upon us that righteousness towards men which is an essential branch of true religion, and that religion towards God which is an essential branch of universal righteousness. I. We must make righteousness our rule, and be ruled by it, Mat 7:12. Therefore, lay this down for your principle, to do as you would be done by; therefore, that you may conform to the foregoing precepts, which are particular, that you may not judge and censure others, go by this rule in general; (you would not be censured, therefore do not censure), Or that you may have the benefit of the foregoing promises. Fitly is the law of justice subjoined to the law of prayer, for unless we be honest in our conversation, God will not hear our prayers, Isa 1:15-17; Isa 58:6, Isa 58:9; Zac 7:9, Zac 7:13. We cannot expect to receive good things from God, if we do not fair things, and that which is honest, and lovely, and of good report among men. We must not only be devout, but honest, else our devotion is but hypocrisy. Now here we have, 1. The rule of justice laid down; Whatsoever ye would that men should do to you, do you even so to them. Christ came to teach us, not only what we are to know and believe, but what we are to do; what we are to do, not only toward God, but toward men; not only towards our fellow-disciples, those of our party and persuasion, but towards men in general, all with whom we have to do. The golden rule of equity is, to do to others as we would they should do to us. Alexander Severus, a heathen emperor, was a great admirer of this rule, had it written upon the walls of his closet, often quoted it in giving judgment, honoured Christ, and favoured Christians for the sake of it. Quod tibi, hoc alteri - do to others as you would they should do to you. Take it negatively (Quod tibi fieri non vis, ne alteri feceris), or positively, it comes all to the same. We must not do to others the evil they have done us, nor the evil which they would do to us, if it were in their power; nor may we do that which we think, if it were done to us, we could bear contentedly, but what we desire should be done to us. This is grounded upon that great commandment, Thou shalt love thy neighbor as thyself. As we must bear the same affection to our neighbour that we would have borne to ourselves, so we must do the same good offices. The meaning of this rule lies in three things. (1.) We must do that to our neighbour which we ourselves acknowledge to be fit and reasonable: the appeal is made to our own judgment, and the discovery of our judgment is referred to that which is our own will and expectation, when it is our own case. (2.) We must put other people upon the level with ourselves, and reckon we are as much obliged to them, as they to us. We are as much bound to the duty of justice as they, and they as much entitled to the benefit of it as we. (3.) We must, in our dealings with men, suppose ourselves in the same particular case and circumstances with those we have to do with, and deal accordingly. If I were making such a one's bargain, labouring under such a one's infirmity and affliction, how should I desire and expect to be treated? And this is a just supposition, because we know not how soon their case may really be ours: at least we may fear, lest God by his judgments should do to us as we have done to others, if we have not done as we would be done by. 2. A reason given to enforce this rule; This is the law and the prophets. It is the summary of that second great commandment, which is one of the two, on which hang all the law and the prophets, Mat 22:40. We have not this in so many words, either in the law or the prophets, but it is the concurring language of the whole. All that is there said concerning our duty towards our neighbour (and that is no little) may be reduced to this rule. Christ has here adopted it into this law; so that both the Old Testament and the New agree in prescribing this to us, to do as we would be done by. By this rule the law of Christ is commended, but the lives of Christians are condemned by comparing them with it. Aut hoc non evangelium, aut hi non evangelici. - Either this is not the gospel, or these are not Christians. II. We must make religion our business, and be intent upon it; we must be strict and circumspect in our conversation, which is here represented to us as entering in at a strait gate, and walking on in a narrow way, Mat 7:13, Mat 7:14. Observe here, 1. The account that is given of the bad way of sin, and the good way of holiness. There are but two ways, right and wrong, good and evil; the way to heaven, and the way to hell; in the one of which we are all of us walking: no middle place hereafter, no middle way now: the distinction of the children of men into saints and sinners, godly and ungodly, will swallow up all to eternity. Here is, (1.) An account given us of the way of sin and sinners; both what is the best, and what is the worst of it. [1.] That which allures multitudes into it, and keeps them in it; the gate is wide, and the way broad, and there are many travellers in that way. First, "You will have abundance of liberty in that way; the gate is wide, and stands wide open to tempt those that go right on their way. You may go in at this gate with all your lusts about you; it gives no check to your appetites, to your passions: you may walk in the way of your heart, and in the sight of your eyes; that gives room enough." It is a broad way, for there is nothing to hedge in those that walk in it, but they wander endlessly; a broad way, for there are many paths in it; there is choice of sinful ways, contrary to each other, but all paths in this broad way. Secondly, "You will have abundance of company in that way: many there be that go in at this gate, and walk in this way." If we follow the multitude, it will be to do evil: if we go with the crowd, it will be the wrong way. It is natural for us to incline to go down the stream, and do as the most do; but it is too great a compliment, to be willing to be damned for company, and to go to hell with them, because they will not go to heaven with us: if many perish, we should be the more cautious. [2.] That which should affright us all from it is, that it leads to destruction. Death, eternal death, is at the end of it (and the way of sin tends to it), - everlasting destruction from the presence of the Lord. Whether it be the high way of open profaneness, or the back way of close hypocrisy, if it be a way of sin, it will be our ruin, if we repent not. (2.) Here is an account given us of the way of holiness. [1.] What there is in it that frightens many from it; let us know the worst of it, that we may sit down and count the cost. Christ deals faithfully with us, and tells us, First, That the gate is strait. Conversion and regeneration are the gate, by which we enter into this way, in which we begin a life of faith and serious godliness; out of a state of sin into a state of grace we must pass, by the new birth, Joh 3:3, Joh 3:5. This is a strait gate, hard to find, and hard to get through; like a passage between two rocks, Sa1 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 others; as to the rich, to some that have been long prejudiced against 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, Mat 25:10. Secondly, That the way is narrow. We are not in heaven as soon as we have got through the strait gate, nor in Canaan as soon as we have 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 exceedingly 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 hodos tethlimmenē - an afflicted 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. Those 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, Pe1 3:20. In vitia alter alterum trudimus; 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 (Pe2 1:3); The gate is strait and the way narrow and up-hill, but one hour in heaven will make amends for it. 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 endeavors, 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, Luk 13:24.

Christ, having shown his disciples that he must suffer, and that he was ready and willing to suffer, here shows them that they must suffer too, and must be ready and willing. It is a weighty discourse that we have in these verses. I. Here is the law of discipleship laid down, and the terms fixed, upon which we may have the honour and benefit of it, Mat 16:24. He said this to his disciples, not only that they might instruct others concerning it, but that by this rule they might examine their own security. Observe, 1. What it is to be a disciple of Christ; it is to come after him. When Christ called his disciples, this was the word of command, Follow me. A true disciple of Christ is one that doth follow him in duty, and shall follow him to glory. He is one that comes after Christ, not one that prescribes to him, as Peter now undertook to do, forgetting his place. A disciple of Christ comes after him, as the sheep after the shepherd, the servant after his master, the soldiers after their captain; he is one that aims at the same end that Christ aimed at, the glory of God, and the glory of heaven: and one that walks in the same way that he walked in, is led by his Spirit, treads in his steps, submits to his conduct, and follows the Lamb, whithersoever he goes, Rev 14:4. 2. What are the great things required of those that will be Christ's disciples; If any man will come, ei tis thelei - If any man be willing to come. It denotes a deliberate choice, and cheerfulness and resolution in that choice. Many are disciples more by chance or the will of others than by any act of their own will; but Christ will have his people volunteers, Psa 110:3. It is as if Christ had said, "If any of the people that are not my disciples, be steadfastly minded to come to me, and if you that are, be in like manner minded to adhere to me, it is upon these terms, these and no other; you must follow me in sufferings as well as in other things, and therefore when you sit down to count the cost, reckon upon it." Now what are these terms? (1.) Let him deny himself. Peter had advised Christ to spare himself, and would be ready, in the like case, to take the advice; but Christ tells them all, they must be so far from sparing themselves, that they must deny themselves. Herein they must come after Christ, for his birth, and life, and death, were all a continued act of self-denial, a self-emptying, Phi 2:7, Phi 2:8. If self-denial be a hard lesson, and against the grain to flesh and blood, it is no more than what our Master learned and practised before us and for us, both for our redemption and for our instruction; and the servant is not above his lord. Note, All the disciples and followers of Jesus Christ must deny themselves. It is the fundamental law of admission into Christ's school, and the first and great lesson to be learned in this school, to deny ourselves; it is both the strait gate, and the narrow way; it is necessary in order to our learning all the other good lessons that are there taught. We must deny ourselves absolutely, we must not admire our own shadow, nor gratify our own humour; we must not lean to our own understanding, nor seek our own things, nor be our own end. We must deny ourselves comparatively; we must deny ourselves for Christ, and his will and glory, and the service of his interest in the world; we must deny ourselves for our brethren, and for their good; and we must deny ourselves for ourselves, deny the appetites of the body for the benefit of the soul. (2.) Let him take up his cross. The cross is here put for all sufferings, as men or Christians; providential afflictions, persecutions for righteousness' sake, every trouble that befalls us, either for doing well or for not doing ill. The troubles of Christians are fitly called crosses, in allusion to the death of the cross, which Christ was obedient to; and it should reconcile us to troubles, and take off the terror of them, that they are what we bear in common with Christ, and such as he hath borne before us. Note, [1.] Every disciple of Christ hath his cross, and must count upon it; as each hath his special duty to be done, so each hath his special trouble to be borne, and every one feels most from his own burthen. Crosses are the common lot of God's children, but of this common lot of God's children, but of this common lot each hath his particular share. That is our cross which Infinite Wisdom has appointed for us, and a Sovereign Providence has laid on us, as fittest for us. It is good for us to call the cross we are under our own, and entertain it accordingly. We are apt to think we could bear such a one's cross better than our own; but that is best which is, and we ought to make the best of it. [2.] Every disciple of Christ must take up that which the wise God hath made his cross. It is an allusion to the Roman custom of compelling those that were condemned to be crucified, to carry their cross: when Simon carried Christ's cross after him, this phrase was illustrated. First, It is supposed that the cross lies in our way, and is prepared for us. We must not make crosses to ourselves, but must accommodate ourselves to those which God has made for us. Our rule is, not to go a step out of the way of duty, either to meet a cross, or to miss one. We must not by our rashness and indiscretion pull crosses down upon our own heads, but must take them up when they are laid in our way. We must so manage an affliction, that it may not be a stumbling-block or hindrance to us in any service we have to do for God. We must take it up out of our way, by getting over the offence of the cross; None of these things move me; and we must then go on with it in our way, though it lie heavy. Secondly, That which we have to do, is, not only to bear the cross (that a stock, or a stone, or a stick may do), not only to be silent under it, but we must take up the cross, must improve it to some good advantage. We should not say, "This is an evil, and I must bear it, because I cannot help it;" but, "This is an evil, and I will bear it, because it shall work for my good." When we rejoice in our afflictions, and glory in them, then we take up the cross. This fitly follows upon denying ourselves; for he that will not deny himself the pleasures of sin, and the advantages of this world for Christ, when it comes to the push, will never have the heart to take up his cross. "He that cannot take up the resolution to live a saint, has a demonstration within himself, that he is never likely to die a martyr;" so Archbishop Tillotson. (3.) Let him follow me, in this particular of taking up the cross. Suffering saints must look unto Jesus, and take from him both direction and encouragement in suffering. Do we bear the cross? We therein follow Christ, who bears it before us, bears it for us, and so bears it from us. He bore the heavy end of the cross, the end that had the curse upon it, that was a heavy end, and so made the other light and easy for us. Or, we may take it in general, we must follow Christ in all instances of holiness and obedience. Note, The disciples of Christ must study to imitate their Master, and conform themselves in every thing to his example, and continue in well-doing, whatever crosses lie in their way. To do well and to suffer ill, is to follow Christ. If any man will come after me, let him follow me; that seems to be idem per idem - the same thing over again. What is the difference? Surely it is this, "If any man will come after me, in profession, and so have the name and credit of a disciple, let him follow me in truth, and so do the work and duty of a disciple." Or thus, "If any man will set out after me, in good beginnings, let him continue to follow me with all perseverance." That is following the Lord fully, as Caleb did. Those that come after Christ, must follow after him. II. Here are arguments to persuade us to submit to these laws, and come up to these terms. Self-denial, and patient suffering, are hard lessons, which will never be learned if we consult with flesh and blood; let us therefore consult with our Lord Jesus, and see what advice he gives us; and here he gives us, 1. Some considerations proper to engage us to these duties of self-denial and suffering for Christ. Consider, (1.) The weight of that eternity which depends upon our present choice (Mat 16:25); Whosoever will save his life, by denying Christ, shall lose it: and whosoever is content to lose his life, for owning Christ, shall find it. Here are life and death, good and evil, the blessing and the curse, set before us. Observe, [1.] The misery that attends the most plausible apostasy. Whosoever will save his life in this world, if it be by sin, he shall lose it in another; he that forsakes Christ, to preserve a temporal life and avoid a temporal death, will certainly come short of eternal life, and will be hurt of the second death, and eternally held by it. There cannot be a fairer pretence for apostasy and iniquity than saving the life by it, so cogent is the law of self-preservation; and yet even that is folly, for it will prove in the end self-destruction; the life saved is but for a moment, the death shunned is but as a sleep; but the life lost is everlasting, and the death run upon is the depth and complement of all misery, and an endless separation from all good. Now, let any rational man consider of it, take advice and speak his mind, whether there is any thing got, at long run, by apostasy, though a man save his estate, preferment, or life, by it. [2.] The advantage that attends the most perilous and expensive constancy; Whosoever will lose his life for Christ's sake in this world, shall find it in a better, infinitely to his advantage. Note, First, Many a life is lost, for Christ's sake, in doing his work, by labouring fervently for his name; in suffering work, by choosing rather to die than to deny him or his truths and ways. Christ's holy religion is handed down to us, sealed with the blood of thousands, that have not known their own souls, but have despised their lives (as Job speaks in another case), though very valuable ones, when they have stood in competition with their duty and the testimony of Jesus, Rev 20:4. Secondly, Though many have been losers for Christ, even of life itself, yet never any one was, or will be, a loser by him in the end. The loss of other comforts, for Christ, may possibly be made up in this world (Mar 10:30); the loss of life cannot, but it shall be made up in the other world, in an eternal life; the believing prospect of which hath been the great support of suffering saints in all ages. An assurance of the life they should find, in lieu of the life they hazarded, hath enabled them to triumph over death in all its terrors; to go smiling to a scaffold, and stand singing at a stake, and to call the utmost instances of their enemies' rage but a light affliction. [3.] The worth of the soul which lies at stake, and the worthlessness of the world in comparison of it (Mat 16:26). What is a man profited, if he gain the whole world and lose his own soul? tēn psuchēn autou; the same word which is translated his life (Mat 16:25), for the soul is the life, Gen 2:7. This alludes to that common principle, that, whatever a man gets, if he lose his life, it will do him no good, he cannot enjoy his gains. But it looks higher, and speaks of the soul as immortal, and a loss of it beyond death, which cannot be compensated by the gain of the whole world. Note, First, Every man has a soul of his own. The soul is the spiritual and immortal part of man, which thinks and reasons, has a power of reflection and prospect, which actuates the body now, and will shortly act in a separation from the body. Our souls are our own not in respect of dominion and property (for we are not our own, All souls are mine, saith God), but in respect of nearness and concern; our souls are our own, for they are ourselves. Secondly, It is possible for the soul to be lost, and there is danger of it. The soul is lost when it is eternally separated from all the good to all the evil that a soul is capable of; when it dies as far as a soul can die; when it is separated from the favour of God, and sunk under his wrath and curse. A man is never undone till he is in hell. Thirdly, If the soul be lost, it is of the sinner's own losing. The man loses his own soul, for he does that which is certainly destroying to it, and neglects that which alone would be saving, Hos 13:9. The sinner dies because he will die; hes blood is on his own head. Fourthly, One soul is worth more than all the world; our own souls are of greater value to us than all the wealth, honour, and pleasures of this present time, if we had them. Here is the whole world set in the scale against one soul, and Tekel written upon it; it is weighed in the balance, and found too light to weigh it down. This is Christ's judgment upon the matter, and he is a competent Judge; he had reason to know the price of souls, for he redeemed them; nor would he under-rate the world, for he made it. Fifthly, The winning of the world is often the losing of the soul. Many a one has ruined his eternal interest by his preposterous and inordinate care to secure and advance his temporal ones. It is the love of the world, and the eager pursuit of it, that drowns men in destruction and perdition. Sixthly, The loss of the soul is so great a loss, that the gain of the whole world will not countervail it, or make it up. He that loses his soul, though it be to gain the world, makes a very bad bargain for himself, and will sit down at last an unspeakable loser. When he comes to balance the account, and to compare profit and loss, he will find that, instead of the advantage he promised himself, he is ruined to all intents and purposes, is irreparably broken. What shall a man give in exchange for his soul? Note, If once the soul be lost, it is lost for ever. There is no antallagma - counter-price, that can be paid, or will be accepted. It is a loss that can never be repaired, never be retrieved. If, after that great price which Christ laid down to redeem our souls, and to restore us to the possession of them, they be so neglected for the world, that they come to be lost, that new mortgage will never be taken off; there remains no more sacrifice for sins, nor price for souls, but the equity of redemption is eternally precluded. Therefore it is good to be wise in time, and do well for ourselves. 2. Here are some considerations proper to encourage us in self-denial and suffering for Christ. (1.) The assurance we have of Christ's glory, at his second coming to judge the world, Mat 16:27. If we look to the end of all these things, the period of the world, and the posture of souls then, we shall thence form a very different idea of the present state of things. If we see things as the will appear then, we shall see them as they should appear now. The great encouragement to steadfastness in religion is taken from the second coming of Christ, considering it, [1.] As his honour; The Son of man shall come in the glory of his Father, with his angels. To look upon Christ in his state of humiliation, so abased, so abused, a reproach of men, and despised of the people, would discourage his followers from taking any pains, or running any hazards for him; but with an eye of faith to see the Captain of our salvation coming in his glory, in all the pomp and power of the upper world, will animate us, and make us think nothing too much to do, or too hard to suffer, or him. The Son of man shall come. He here gives himself the title of his humble state (he is the Son of man), to show that he is not ashamed to own it. His first coming was in the meanness of his children, who being partakers of flesh, he took part of the same; but his second coming will be in the glory of his Father. At his first coming, he was attended with poor disciples; at his second coming, he will be attended with glorious angels; and if we suffer with him, we shall be glorified with him, Ti2 2:12. [2.] As our concern; Then he shall reward every man according to his works. Observe, First, Jesus Christ will come as a Judge, to dispense rewards and punishments, infinitely exceeding the greatest that any earthly potentate has the dispensing of. The terror of men's tribunal (Mat 10:18) will be taken off by a believing prospect of the glory of Christ's tribunal. Secondly, Men will then be rewarded, not according to their gains in this world, but according to their works, according to what they were and did. In that day, the treachery of backsliders will be punished with eternal destruction, and the constancy of faithful souls recompensed with a crown of life. Thirdly, The best preparative for that day is to deny ourselves, and take up our cross, and follow Christ; for so we shall make the Judge our Friend, and these things will then pass well in the account. Fourthly, The rewarding of men according to their works is deferred till that day. Here good and evil seem to be dispensed promiscuously; we see not apostasy punished with immediate strokes, nor fidelity encouraged with immediate smiles, from heaven; but in that day all will be set to rights. Therefore judge nothing before the time, Ti2 4:6-8. (2.) The near approach of his kingdom in this world, v. 28. It was so near, that there were some attending him who should live to see it. As Simeon was assured that he should not see death till he had seen the Lord's Christ come in the flesh; so some here are assured that they shall not taste death (death is a sensible thing, its terrors are seen, its bitterness is tasted) till they had seen the Lord's Christ coming in his kingdom. At the end of time, he shall come in his Father's glory; but now, in the fulness of time, he was to come in his own kingdom, his mediatorial kingdom. Some little specimen was given of his glory a few days after this, in his transfiguration (Mat 17:1); then he tried his robes. But this points at Christ's coming by the pouring out of his Spirit, the planting of the gospel church, the destruction of Jerusalem, and the taking away of the place and nation of the Jews, who were the most bitter enemies to Christianity. Here was the Son of man coming in his kingdom. Many then present lived to see it, particularly John, who lived till after the destruction of Jerusalem, and saw Christianity planted in the world. Let this encourage the followers of Christ to suffer for him, [1.] That their undertaking shall be succeeded; the apostles were employed in setting up Christ's kingdom; let them know, for their comfort, that whatever opposition they meet with, yet they shall carry their point, shall see of the travail of their soul. Note, It is a great encouragement to suffering saints to be assured, not only of the safety, but of the advancement of Christ's kingdom among men; not only notwithstanding their sufferings, but by their sufferings. A believing prospect of the success of the kingdom of grace, as well as of our share in the kingdom of glory, may carry us cheerfully through our sufferings. [2.] That their cause shall be pleaded; their deaths shall be revenged, and their persecutors reckoned with. [3.] That this shall be done shortly, in the present age. Note, The nearer the church's deliverances are, the more cheerful should we be in our sufferings for Christ. Behold the Judge standeth before the door. It is spoken as a favour to those that should survive the present cloudy time, that they should see better days. Note, It is desirable to share with the church in her joys, Dan 12:12. Observe, Christ saith, Some shall live to see those glorious days, not all; some shall enter into the promised land, but others shall fall in the wilderness. He does not tell them who shall live to see this kingdom, lest if they had known, they should have put off the thoughts of dying, but some of them shall; Behold, the Lord is at hand. The Judge standeth before the door; be patient, therefore, brethren.

CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29) Enter ye in at the strait gate--as if hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke (Luk 13:24), "Strive to enter in at the strait gate." for wide is the gate--easily entered. and broad is the way--easily trodden. that leadeth to destruction, and--thus lured "many there be which go in thereat."

I. Here is a hopeful meeting between Christ and a young man; such he is said to be (Mat 19:20, Mat 19:22), and a ruler (Luk 18:18), a person of quality. Some circumstances here are, which we had not in Matthew, which makes his address to Christ very promising. 1. He came running to Christ, which was an indication of his humility; he laid aside the gravity and grandeur of a ruler, when he came to Christ: thus too he manifested his earnestness and importunity; he ran as one in haste, and longing to be in conversation with Christ. He had now an opportunity of consulting this great Prophet, in the things that belonged to his peace, and he would not let slip the opportunity. 2. He came to him when he was in the way, in the midst of company: he did not insist upon a private conference with him by night, as Nicodemus did, though like him he was a ruler, but when he shall find him without, will embrace that opportunity of advising with him, and not be ashamed, Sol 8:1. 3. He kneeled to him, in token of the great value and veneration he had for him, as a teacher come from God, and his earnest desire to be taught by him. He bowed the knee to the Lord Jesus, as one that would not only do obeisance to him now, but would yield obedience to him always; he bowed the knee, as one that meant to bow the soul to him. 4. His address to him was serious and weighty; Good Master, what shall I do, that I may inherit eternal life? Eternal life was an article of his creed, though then denied by the Sadducees, a prevailing party: he asks, What shall he do now that he may be happy for ever. Most men enquire for good to be had in this world (Psa 4:6), any good; he asks for good to be done in this world, in order to the enjoyment of the greatest good in the other world; not, Who will make us to see good? But, "Who will make us to do good?" He enquires for happiness in the way of duty; the summum bonum - chief good which Solomon was in quest of, was that good for the sons of men which they do should do, Ecc 2:3. Now this was, (1.) A very serious question in itself; it was about eternal things, and his own concern in those things. Note, Then there begins to be some hope of people, when they begin to enquire solicitously, what they shall do to get to heaven. (2.) It was proposed to a right person, one that was every way fit to answer it, being himself the Way, the Truth, and the Life, the true way to life, to eternal life; who came from heaven on purpose, first to lay open for us, and then to lay open to us; first to make, and then to make known, the way to heaven. Note, Those who would know what they shall do to be saved, must apply themselves to Christ, and enquire of him; it is peculiar to the Christian religion, both to show eternal life, and to show the way to it. (3.) It was proposed with a good design - to be instructed. We find this same question put by a lawyer, not kneeling, but standing up (Luk 10:25), with a bad design, to pick quarrels with him; he tempted him, saying, Master, what shall I do? It is not so much the good words as the good intention of them that Christ looks at. 5. Christ encouraged this address, (1.) By assisting his faith, Mar 10:18. He called him good Master; Christ would have him mean thereby, that he looked upon him to be God, since there is none good but one, that is God, who is one, and his name one, Zac 14:9. Our English word God doubtless hath affinity with good; as the Hebrews name God by his power, Elohim, the strong God; so we by his goodness, the good God. (2.) By directing his practice (Mar 10:19); Keep the commandments; and thou knowest what they are. He mentions the six commandments of the second table, which prescribe our duty to our neighbour; he inverts the order, putting the seventh commandment before the sixth, to intimate that adultery is a sin no less heinous than murder itself. The fifth commandment is here put last, as that which should especially be remembered and observed, to keep us to all the rest. Instead of the tenth commandment, Thou shalt not covet, our Saviour here puts, Defraud not. Mē aposterēsēs - that is, saith Dr. Hammond, "Thou shalt not rest contented with thy own, and not seek to increase it by the diminution of other men's." It is a rule of justice not to advance or enrich ourselves by doing wrong or injury to any other. 6. The young man bid fair for heaven, having been free from any open gross violations of the divine commands. Thus far he was able to same in some measure (Mar 10:20), Master, all these have I observed from my youth. He thought he had, and his neighbours thought so too. Note, Ignorance of the extent and spiritual nature of the divine law, makes people think themselves in a better condition than they really are. Paul was alive without the law. But when he saw that to be spiritual, he saw himself to be carnal, Rom 7:9, Rom 7:14. However, he that could say he was free from scandalous sin, went further than many in the way to eternal life. But though we know nothing by ourselves, yet are we not thereby justified. Co1 4:4. 7. Christ had a kindness for him; Jesus, beholding him, loved him, Mar 10:21. He was pleased to find that he had lived inoffensively, and pleased to see that he was inquisitive how to live better than so. Christ particularly loves to see young people, and rich people, asking the way to heaven, with their faces thitherward. II. Here is a sorrowful parting between Christ and this young man. 1. Christ gave him a command of trial, by which it would appear whether he did in sincerity aim at eternal life, and press towards it: he seemed to have his heart much upon it, and if so, he is what he should be; but has he indeed his heart upon it? Bring him to the touchstone. (1.) Can he find in his heart to part with his riches for the service of Christ? He hath a good estate, and now, shortly, at the first founding of the Christian church, the necessity of the case will require that those who have lands, sell them, and lay the money at the apostles' feet; and how will he dispense with that? Act 4:34, Act 4:35. After awhile, tribulation and persecution will arise, because of the word; and he must be forced to sell his estate, or have it taken from him, and how will he like that? Let him know the worst now; if he will not come up to these terms, let him quit his pretensions; as good as the first as at last. "Sell whatsoever thou hast over and above what is necessary for thy support;" probably, he had no family to provide for; let him therefore be a father to the poor, and make them his heirs. Every man, according to his ability, must relieve the poor, and be content, when there is occasion, to straiten himself to do it. Worldly wealth is given us, not only as maintenance to bear our charges through this world, according to our place in it, but as talent, to be used and employed for the glory of our great Master in the world, who hath so ordered it, that the poor we should have always with us as his receivers. (2.) Can he find it in his heart to go through the hardest costliest services he may be called to as a disciple of Christ, and depend upon him for a recompence in heaven? He asks Christ what he should do more than he has done to obtain eternal life, and Christ puts it to him, whether he has indeed that firm belief of, and that high value for, eternal life that he seems to have. Doth he really believe there is a true treasure in heaven sufficient to make up all he can leave, or lose, or lay out, for Christ? Is he willing to deal with Christ upon trust? Can he give him credit for all he is worth; and be willing to bear a present cross, in expectation of a future crown? 2. Upon this he flew off (Mar 10:22); He was sad at that saying; was sorry that he could not be a follower of Christ upon any easier terms than leaving all to follow him; that he could not lay hold on eternal life, and keep hold of his temporal possessions too. But since he could not come up to the terms of discipleship, he was so fair as not to pretend to it; He went away grieved. Here appeared the truth of that (Mat 6:24), Ye cannot serve God and mammon; while he held to mammon he did in effect despise Christ, as all those do who prefer the world before him. He bids for what he has a mind for in the market, yet goes away grieved, and leaves it, because he cannot have it at his own price. Two words to a bargain. Motions are not marriages. That which ruined this young man was, he had great possessions; thus the prosperity of fools destroys them, and those who spend their days in wealth are tempted to say to God, Depart from us; or to their hearts, Depart from God. III. Here is Christ's discourse with his disciples. We are tempted to wish that Christ had mollified that saying which frightened this young gentleman from following him, and by an explanation taken off the harshness of it: but he knew all men's hearts; he would not court him to be his follower, because he was a rich man and a ruler; but, if he will go, let him go. Christ will keep no man against his will; and therefore we do not find that Christ called him back, but took this occasion to instruct his disciples in two things. 1. The difficulty of the salvation of those who have an abundance of this world; because there are few who have a deal to leave, that can be persuaded to leave it for Christ, or to lay it out in doing good. (1.) Christ asserts this here; He looked about upon his disciples, because he would have them all take notice of what he said, that by it they might have their judgments rightly informed, and their mistakes rectified, concerning worldly wealth, which they were apt to over-rate; How hardly shall they who have riches enter into the kingdom of God! Mar 10:23. They have many temptations to grapple with, and many difficulties to get over, which lie not in the way of poor people. But he explains himself, Mar 10:24, where he calls the disciples children, because as such they should be taught by him, and portioned by him with better things than this young man left Christ to cleave to; and whereas he had said, How hardly will those who have riches get to heaven; here he tells them, that the danger arose not so much from their having riches as from their trusting to them, and placing their confidence in them, expecting protection, provision, and a portion from them; saying that to their gold, which they should say only to their God, Thou art my hope, Job 31:24. They have such a value as this for the wealth of the world, will never be brought to put a right value upon Christ and his grace. They that have ever so much riches, but do not trust in them, that see the vanity of them, and their utter insufficiency to make a soul happy, have got over the difficulty, and can easily part with them for Christ: but they have ever so little, if they set their hearts upon that little, and place their happiness in it, it will keep them from Christ. He enforces this assertion with, Mar 10:25, It is easier for a camel to go through the eye of a needle, than for a rich man, that trusts in riches, or inclines to do so, to enter into the kingdom of God. The disproportion here seems so great (though the more it is so the more it answers the intention), that some have laboured to bring the camel and the eye of the needle a little nearer together. [1.] Some imagine there might be some wicket-gate, or door, to Jerusalem, commonly known by the name of the needle's eye, for its straitness, through which a camel could not be got, unless he were unloaded, and made to kneel, as those camel, Gen 24:11. So a rich man cannot get to heaven unless he is willing to part with the burthen of his worldly wealth, and stoop to the duties of a humble religion, and so enter at the strait gate. [2.] Others suggest that the word we translate a camel, sometimes signifies a cable-rope, which, though not to be got through a needle's eye, yet is of great affinity to it. A rich man, compared with the poor, is as a cable to a single thread, stronger, but not so pliable, and it will not go through the needle's eye, unless it be untwisted. So the rich man must be loosed and disentangled from his riches, and then there is some hope of him, that thread by thread he may be got through the eye of the needle, otherwise he is good for nothing but to cast anchor in the earth. (2.) This truth was very surprising to the disciples; They were astonished at his words, Mar 10:24. They were astonished out of measure, and said among themselves, Who then can be saved? They knew what were generally the sentiments of the Jewish teachers, who affirmed that the Spirit of God chooses to reside in rich men; nay, they knew what abundance of promises there were, in the Old Testament, of temporal good things; they knew likewise that all either are rich, or fain would be so, and that they who are rich, have so much the larger opportunities of doing good, and therefore were amazed to hear that it should be so hard for rich people to go to heaven. (3.) Christ reconciled them to it, by referring it to the almighty power of God, to help even rich people over the difficulties that lie in the way of their salvation (Mar 10:27); He looked upon them, to engage their attention, and said, "With men it is impossible; rich people cannot by their own skill or resolution get over these difficulties, but the grace of God can do it, for with him all things are possible." If the righteous scarcely are saved, much more may we say so of the rich; and therefore when any get to heaven, they must give all the glory to God, who worketh in them both to will and to do. 2. The greatness of the salvation of those that have but a little of this world, and leave it for Christ. This he speaks of, upon occasion of Peter's mentioning what he and the rest of the disciples had left to follow him; Behold, (saith he), we have left all to follow thee, Mar 10:28. "You have done well," saith Christ, "and it will prove in the end that you have done well for yourselves; you shall be abundantly recompensed, and not only you shall be reimbursed, who have left but a little, but those that have ever so much, though it were so much as this young man had, that could not persuade himself to quit it for Christ; yet they shall have much more than an equivalent for it." (1.) The loss is supposed to be very great; he specifies, [1.] Worldly wealth; houses are here put first, and lands last: if a man quit his house, which should be for his habitation, and his land, which should be for his maintenance, and so make himself a beggar and an outcast. This has been the choice of suffering saints; farewell houses and lands, though ever so convenient and desirable, through the inheritance of fathers, for the house which is from heaven, and the inheritance of the saints in light, where are many mansions. [2.] Dear relations. Father and mother, wife and children, brethren and sisters. In these, as much as in any temporal blessing, the comfort of life is bound up; without these the world would be a wilderness; yet, when we must either forsake these or Christ, we must remember that we stand in nearer relation to Christ than we do to any creature; and therefore to keep in with him, we must be content to break with all the world, and to say to father and mother, as Levi did, I have not known you. The greatest trial of a good man's constancy is, when his love to Christ comes to stand in competition with a love that is lawful, nay, that is his duty. It is easy to such a one to forsake a lust for Christ, for he hath that within him, that rises against it; but to forsake a father, a brother, a wife, for Christ, that is, to forsake those whom he knows he must love, is hard. And yet he must do so, rather than deny or disown Christ. Thus great is the loss supposed to be; but it is for Christ's sake, that he may be honoured, and the gospel's, that it may be promoted and propagated. It is not the suffering, but the cause, that makes the martyr. And therefore, (2.) The advantage will be great. [1.] They shall receive a hundred-fold in this time, houses, and brethren, and sisters; not in specie, but that which is equivalent. He shall have abundance of comfort while he lives, sufficient to make up for all his losses; his relation to Christ, his communion with the saints, and his title to eternal life, shall be to him brethren, and sisters, and houses, and all. God's providence gave Job double to what he had had, but suffering Christians shall have a hundred-fold in the comforts of the Spirit sweetening their creature comforts. But observe, It is added here in Mark, with persecutions. Even when they are gainers by Christ, let them still expect to be sufferers for him; and not be out of the reach of persecution, till they come to heaven. Nay, The persecutions seem to come in here among the receivings in this present time; for unto you it is given, not only to believe in Christ, but also to suffer for his name; yet this is not all, [2.] They shall have eternal life in the world to come. If they receive a hundred-fold in this world, one would think they should not be encouraged to expect any more. Yet, as if that were a small matter, they shall have life eternal into the bargain; which is more than ten thousand-fold, ten thousand times told, for all their losses. But because they talked so much, and really more than became them, of leaving all for Christ, he tells them, though they were first called, that there should be disciples called after them, that should be preferred before them; as St. Paul, who was one born out of due time, and yet laboured more abundantly than all the rest of the apostles, Co1 15:10. Then the first were last, and the last first.

We have here, I. A question put to our Lord Jesus. Who it was that put it we are not told, whether a friend or a foe; for he both gave a great liberty of questioning him and returned answers to the thoughts and intents of the heart. The question was, Are there few that are saved? Luk 13:23 : ei oligoi hoi sōzomenoi - "If the saved be few? Master, I have heard thou shouldest say so; is it true?" 1. Perhaps it was a captious question. He put it to him, tempting him, with a design to ensnare him and lessen his reputation. If he should say that many would be saved, they would reproach him as too loose, and making salvation cheap; if few, they would reproach him as precise and strait-laced. The Jewish doctors said that all Israel should have a place in the world to come; and would he dare to contradict that? Those that have sucked in a corrupt nation are ready to make it the standard by which to measure all men's judgments; and in nothing do men more betray their ignorance, presumption, and partiality, than in judging of the salvation of others. 2. Perhaps it was a curious question, a nice speculation, which he had lately been disputing upon with his companions, and they all agreed to refer it to Christ. Note, Many are more inquisitive respecting who shall be saved, and who not, than respecting what they shall do to be saved. It is commonly asked, "May such and such be saved?" But it is well that we may be saved without knowing this. 3. Perhaps it was an admiring question. He had taken notice how strict the law of Christ was, and how bad the world was, and, comparing these together, cries out, "How few are there that will be saved!" Note, We have reason to wonder that of the many to whom the word of salvation is sent there are so few to whom it is indeed a saving word. 4. Perhaps it was an enquiring question: "If there be few that be saved, what then? What influence should this have upon me?" Note, It concerns us all seriously to improve the great truth of the fewness of those that are saved. II. Christ's answer to this question, which directs us what use to make of this truth. Our Saviour did not give a direct answer to this enquiry, for he came to guide men's consciences, not to gratify their curiosity. Ask not, "How many shall be saved?" But, be they more or fewer, "Shall I be one of them?" Not, "What shall become of such and such, and what shall this man do?" But, "What shall I do, and what will become of me?" Now in Christ's answer observe, 1. A quickening exhortation and direction: Strive to enter in at the strait gate. This is directed not to him only that asked the question, but to all, to us, it is in the plural number: Strive ye. Note, (1.) All that will be saved must enter in at the strait gate, must undergo a change of the whole man, such as amounts to no less than being born again, and must submit to a strict discipline. (2.) Those that would enter in at the strait gate must strive to enter. It is a hard matter to get to heaven, and a point that will not be gained without a great deal of care and pains, of difficulty and diligence. We must strive with God in prayer, wrestle as Jacob, strive against sin and Satan. We must strive in every duty of religion; strive with our own hearts, agōnizesthe - "Be in an agony; strive as those that run for a prize; excite and exert ourselves to the utmost." 2. Divers awakening considerations, to enforce this exhortation. O that we may be all awakened and quickened by them! They are such considerations as will serve to answer the question, Are there few that shall be saved? (1.) Think how many take some pains for salvation and yet perish because they do not take enough, and you will say that there are few that will be saved and that it highly concerns us to strive: Many will seek to enter in, and shall not be able; they seek, but they do not strive. Note, The reason why many come short of grace and glory is because they rest in a lazy seeking of that which will not be attained without a laborious striving. They have a good mind to happiness, and a good opinion of holiness, and take some good steps towards both. But their convictions are weak; they do not consider what they know and believe, and, consequently, their desires are cold, and their endeavours feeble, and there is no strength or steadiness in their resolutions; and thus they come short, and lose the prize, because they do not press forward. Christ avers this upon his own word: I say unto you; and we may take it upon his word, for he knows both the counsels of God and the hearts of the children of men. (2.) Think of the distinguishing day that is coming and the decisions of that day, and you will say there are a few that shall be saved and that we are concerned to strive: The Master of the house will rise up, and shut to the door, Luk 13:25. Christ is the Master of the house, that will take cognizance of all that frequent his house and are retainers to it, will examine comers and goers and those that pass and repass. Now he seems as if he left things at large; but the day is coming when he will rise up, and shut to the door. What door? [1.] A door of distinction. Now, within the temple of the church there are carnal professors who worship in the outer-court, and spiritual professors who worship within the veil; between these the door is now open, and they meet promiscuously in the same external performances. But, when the Master of the house is risen up, the door will be shut between them, that those who are in the outer-court may be kept out, and left to be trodden underfoot by the Gentiles, Rev 11:2. As to those that are filthy, shut the door upon them, and let them be filthy still; that those who are within may be kept within, that those who are holy may be holy still. The door is shut to separate between the precious and the vile, that sinners may no longer stand in the congregation of the righteous. Then you shall return, and discern betwixt them. [2.] A door of denial and exclusion. The door of mercy and grace has long stood open to them, but they would not come in by it, would not be beholden to the favour of that door; they hoped to climb up some other way, and to get to heaven by their own merits, and therefore when the Master of the house is risen up he will justly shut that door; let them not expect to enter by it, but let them take their own measures. Thus, when Noah was safe in the ark, God shut the door, to exclude all those that depended upon shelters of their own in the approaching flood. (3.) Think how many who were very confident that they should be saved will be rejected in the day of trial, and their confidences will deceive them, and you will say that there are few that shall be saved and that we are all concerned to strive. Consider, [1.] What an assurance they had of admission, and how far their hope carried them, even to heaven's gate. There they stand and knock, knock as if they had authority, knock as those that belong to the house, saying, "Lord, Lord, open to us, for we think we have a right to enter; take us in among the saved ones, for we joined ourselves to them." Note, Many are ruined by an ill-grounded hope of heaven, which they never distrusted or called in question, and therefore conclude their state is good because they never doubted it. They call Christ, Lord, as if they were his servants; nay, in token of their importunity, they double it, Lord, Lord; they are desirous now to enter in by that door which they had formerly made light of, and would now gladly come in among those serious Christians whom they had secretly despised. [2.] What grounds they had for this confidence. Let us see what their plea is, Luk 13:26. First, They had been Christ's guests, had had an intimate converse with him, and had shared in his favours: We have eaten and drunk in thy presence, at thy table. Judas ate bread with Christ, dipped with him in the dish. Hypocrites, under the disguise of their external profession, receive the Lord's supper, and in it partake of the children's bread, as if they were children. Secondly, They had been Christ's hearers, had received instruction from him, and were well acquainted with his doctrine and law: "Thou hast taught in our streets - a distinguishing favour, which few had, and surely it might be taken as a pledge of distinguishing favour now; for wouldest thou teach us, and not save us?" [3.] How their confidence will fail them, and all their pleas be rejected as frivolous. Christ will say to them, I know you not whence you are, Luk 13:25. And again (Luk 13:27), I tell you, I know you not, depart from me. He does not deny that what they pleaded was true; they had eaten and drunk in his presence, by the same token that they had no sooner eaten of his bread than they lifted up the heel against him. He had taught in their streets, by the same token that they had despised his instruction and would not submit to it. And therefore, First, He disowns them: "I know you not; you do not belong to my family." The Lord knows them that are his, but them that are not he does not know, he has nothing to do with them: "I know you not whence you are. You are not of me, you are not from above, you are not branches of my house, of my vine." Secondly, He discards them: Depart from me. It is the hell of hell to depart from Christ, the principal part of the misery of the damned. "Depart from my door, here is nothing for you, no, not a drop of water." Thirdly, He gives them such a character as is the reason of this doom: You are workers of iniquity. This is their ruin, that, under a pretence of piety, they kept up secret haunts of sin, and did the devil's drudgery in Christ's livery. [4.] How terrible their punishment will be (Luk 13:28): There shall be weeping and gnashing of teeth, the utmost degree of grief and indignation; and that which is the cause of it, and contributes to it, is a sight of the happiness of those that are saved: You shall see the patriarchs and prophets in the kingdom of God, and yourselves thrust out. Observe here, First, That the Old Testament saints are in the kingdom of God; those had benefit by the Messiah who died before his coming, for they saw his day at a distance and it reflected comfort upon them. Secondly, That New Testament sinners will be thrust out of the kingdom of God. It intimates that they will be thrusting in, and will presume upon admission, but in vain; they shall be thrust out with shame, as having no part or lot in the matter. Thirdly, That the sight of the saint's glory will be a great aggravation of sinner's misery; they shall thus far see the kingdom of God that they shall see the prophets in it, whom they hated and despised, and themselves, though they thought themselves sure of it, thrust out. This is that at which they will gnash their teeth, Psa 112:10. (4.) Think who are they that shall be saved, notwithstanding: They shall come from the east and the west; and the last shall be first, Luk 13:29, Luk 13:30. [1.] By what Christ said, it appears that but few shall be saved of those whom we think most likely, and who bid fairest for it. Yet do not say then that the gospel is preached in vain; for, though Israel be not gathered, Christ will be glorious. There shall come many from all parts of the Gentile world that shall be admitted into the kingdom of grace in this world, and of glory in the other. Plainly thus, when we come to heaven, we shall meet a great many there whom we little thought to have met there, and miss a great many thence whom we verily expected to have found there. [2.] Those who sit down in the kingdom of God are such as had taken pains to get thither, for they came from far - from the east and from the west, from the north and from the south; they had passed through different climates, had broken through many difficulties and discouragements. This shows that they who would enter into that kingdom must strive, as the queen of Sheba, who came from the utmost parts of the earth to hear the wisdom of Solomon. They who travel now in the service of God and religion shall shortly sit down to rest in the kingdom of God. [3.] Many who stood fair for heaven came short, and others who seemed cast behind, and thrown quite out of the way, will win and wear this prize, and therefore it concerns us to strive to enter. Let us be provoked, as Paul desires the Jews might be, to a holy emulation, by the zest an forwardness of the Gentiles, Rom 11:14. Shall I be outstripped by my juniors? Shall I, who started first, and stood nearest, miss of heaven, when others, less likely, enter into it? If it be got by striving, why should not I strive?

Strive--The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in. strait gate--another figure of the same. (See on Mat 7:13-14). for many . . . will seek--"desire," that is, with a mere wish or slothful endeavor. and shall not be able--because it must be made a life-and-death struggle.

PAUL AT ATHENS. (Acts 17:16-34) wholly given to idolatry--"covered with idols"; meaning the city, not the inhabitants. Petronius, a contemporary writer at Nero's court, says satirically that it was easier to find a god at Athens than a man. This "stirred the spirit" of the apostle. "The first impression which the masterpieces of man's taste for art left on the mind of St. Paul was a revolting one, since all this majesty and beauty had placed itself between man and his Creator, and bound him the faster to his gods, who were not God. Upon the first contact, therefore, which the Spirit of Christ came into with the sublimest creations of human art, the judgment of the Holy Ghost--through which they have all to pass--is set up as "the strait gate," and this must remain the correct standard for ever" [BAUMGARTEN].

Here the apostle begins his exhortations to those whose glorious state he had before described, thereby instructing us that Christianity is a doctrine according to godliness, designed to make us not only wiser, but better. I. He exhorts them to sobriety and holiness. 1. Wherefore gird up the loins of your mind, etc., Pe1 1:13. As if he had said, "Wherefore, since you are so honoured and distinguished, as above, Gird up the loins of your mind. You have a journey to go, a race to run, a warfare to accomplish, and a great work to do; as the traveller, the racer, the warrior, and the labourer, gather in, and gird up, their long and loose garments, that they may be more ready, prompt, and expeditious in their business, so do you by your minds, your inner man, and affections seated there: gird them, gather them in, let them not hang loose and neglected about you; restrain their extravagances, and let the loins or strength and vigour of your minds be exerted in your duty; disengage yourselves from all that would hinder you, and go on resolutely in your obedience. Be sober, be vigilant against all your spiritual dangers and enemies, and be temperate and modest in eating, drinking, apparel, recreation, business, and in the whole of your behaviour. Be sober-mined also in opinion, as well as in practice, and humble in your judgment of yourselves." And hope to the end, for the grace that is to be brought to you at the revelation of Jesus Christ. Some refer this to the last judgment, as if the apostle directed their hope to the final revelation of Jesus Christ; but it seems more natural to take it, as it might be rendered, "Hope perfectly, or thoroughly, for the grace that is brought to you in or by the revelation of Jesus Christ; that is, by the gospel, which brings life and immortality to light. Hope perfectly, trust without doubting to that grace which is now offered to you by the gospel." Learn, (1.) The main work of a Christian lies in the right management of his heart and mind; the apostle's first direction is to gird up the loins of the mind. (2.) The best Christians have need to be exhorted to sobriety. These excellent Christians are put in mind of it; it is required of a bishop (Ti1 3:2), of aged men (Tit 2:2), the young women are to be taught it, and the young men are directed to be sober-minded, Tit 2:4, Tit 2:6. (3.) A Christian's work is not over as soon as he has got into a state of grace; he must still hope and strive for more grace. When he has entered the strait gate, he must still walk in the narrow way, and gird up the loins of his mind for that purpose. (4.) A strong and perfect trust in God's grace is very consistent with our best endeavours in our duty; we must hope perfectly, and yet gird up our loins, and address ourselves vigorously to the work we have to do, encouraging ourselves from the grace of Jesus Christ. 2. As obedient children, etc., Pe1 1:14. These words may be taken as a rule of holy living, which is both positive - "You ought to live as obedient children, as those whom God hath adopted into his family, and regenerated by his grace;" and negative - "You must not fashion yourselves according to the former lusts, in your ignorance." Or the words may be taken as an argument to press them to holiness from the consideration of what they now are, children of obedience, and what they were when they lived in lust and ignorance. Learn, (1.) The children of God ought to prove themselves to be such by their obedience to God, by their present, constant, universal obedience. (2.) The best of God's children have had their times of lust and ignorance; the time has been when the whole scheme of their lives, their way and fashion, was to accommodate and gratify their unlawful desires and vicious appetites, being grossly ignorant of God and themselves, of Christ and the gospel. (3.) Persons, when converted, differ exceedingly from what they were formerly. They are people of another fashion and manner from what they were before; their inward frame, behaviour, speech, and conversation, are much altered from what they were in times past. (4.) The lusts and extravagances of sinners are both the fruits and the signs of their ignorance. 3. But as he who hath called you, etc., Pe1 1:15, Pe1 1:16. Here is a noble rule enforced by strong arguments: Be you holy in all manner of conversation. Who is sufficient for this? And yet it is required in strong terms, and enforced by three reasons, taken from the grace of God in calling us, - from his command, it is written, - and from his example. Be you holy, for I am holy. Learn, (1.) The grace of God in calling a sinner is a powerful engagement to holiness. It is a great favour to be called effectually by divine grace out of a state of sin and misery into the possession of all the blessings of the new covenant; and great favours are strong obligations; they enable as well as oblige to be holy. (2.) Complete holiness is the desire and duty of every Christian. Here is a two-fold rule of holiness: [1.] It must, for the extent of it, be universal. We must be holy, and be so in all manner of conversation; in all civil and religious affairs, in every condition, prosperous or reverse; towards all people, friends and enemies; in all our intercourse and business still we must be holy. [2.] For the pattern of it. We must be holy, as God is holy: we must imitate him, though we can never equal him. He is perfectly, unchangeably, and eternally holy; and we should aspire after such a state. The consideration of the holiness of God should oblige as to the highest degree of holiness we can attain unto. (3.) The written word of God is the surest rule of a Christian's life, and by this rule we are commanded to be holy every way. (4.) The Old Testament commands are to be studied and obeyed in the times of the New Testament; the apostle, by virtue of a command delivered several times by Moses, requires holiness in all Christians. 4. If you call on the Father, etc., Pe1 1:17. The apostle does not there express any doubt at all whether these Christians would call upon their heavenly Father, but supposes they would certainly do it, and from this argues with them to pass the time of their sojourning here in fear: "If you own the great God as a Father and a Judge, you ought to live the time of your sojourning here in his fear." Learn, (1.) All good Christians look upon themselves in this world as pilgrims and strangers, as strangers in a distant country, passing to another, to which they properly belong, Psa 39:12; Heb 11:13. (2.) The whole time of our sojourning here is to be passed in the fear of God. (3.) The consideration of God as a Judge is not improper for those who can truly call him Father. Holy confidence in God as a Father, an awful fear of him as a Judge, are very consistent; to regard God as a Judge is a singular means to endear him to us as a Father. (4.) The judgment of God will be without respect of persons: According to every man's work. No external relation to him will protect any; the Jew may call God Father and Abraham father, but God will not respect persons, nor favour their cause, from personal considerations, but judge them according to their work. The works of men will in the great day discover their persons; God will make all the world to know who are his by their works. We are obliged to faith, holiness, and obedience, and our works will be an evidence whether we have complied with our obligations or not. 5. The apostle having extorted them to pass the time of their sojourning in the fear of God from this consideration, that they called on the Father, he adds (Pe1 1:18) a second argument: Because or forasmuch as you were not redeemed with corruptible things, etc. Herein he puts them in mind, (1.) That they were redeemed, or bought back again, by a ransom paid to the Father. (2.) What the price paid for their redemption was: Not with corruptible things, as silver and gold, but with the precious blood of Christ. (3.) From what they were redeemed: From a vain conversation received by tradition. (4.) They knew this: Forasmuch as you know, and cannot pretend ignorance of this great affair. Learn, [1.] The consideration of our redemption ought to be a constant and powerful inducement to holiness, and the fear of God. [2.] God expects that a Christian should live answerably to what he knows, and therefore we have great need to be put in mind of what we already know, Psa 39:4. [3.] Neither silver nor gold, nor any of the corruptible things of this world, can redeem so much as one soul. They are often snares, temptations, and hindrances to man's salvation, but they can by no means purchase or procure it; they are corruptible, and therefore cannot redeem an incorruptible and immortal soul. [4.] The blood of Jesus Christ is the only price of man's redemption. The redemption of man is real, not metaphorical. We are bought with a price, and the price is equal to the purchase, for it is the precious blood of Christ; it is the blood of an innocent person, a lamb without blemish and without spot, whom the paschal lamb represented, and of an infinite person, being the Son of God, and therefore it is called the blood of God, Act 20:28. [5.] The design of Christ in shedding his most precious blood was to redeem us, not only from eternal misery hereafter, but from a vain conversation in this world. That conversation is vain which is empty, frivolous, trifling, and unserviceable to the honour of God, the credit of religion, the conviction of unbelievers, and the comfort and satisfaction of a man's own conscience. Not only the open wickedness, but the vanity and unprofitableness of our conversation are highly dangerous. [6.] A man's conversation may carry an appearance of devotion, and may plead antiquity, custom, and tradition, in its defence, and yet after all be a most vain conversation. The Jews had a deal to say from these heads, for all their formalities; and yet their conversation was so vain that only the blood of Christ could redeem them from it. Antiquity is no certain rule of verity, nor is it a wise resolution, "I will live and die in such a way, because my forefathers did so." 6. Having mentioned the price of redemption, the apostle goes on to speak of some things relating both to the Redeemer and the redeemed, Pe1 1:20, Pe1 1:21. (1.) The Redeemer is further described, not only as a Lamb without spot, but as one, [1.] That was fore-ordained before the foundation of the world, fore-ordained or foreknown. When prescience is ascribed to God, it implies more than bare prospect or speculation. It imports an act of the will, a resolution that the thing shall be, Act 2:23. God did not only foreknow, but determine and decree, that his Son should die for man, and this decree was before the foundation of the world. Time and the world began together; before the commencement of time there was nothing but eternity. [2.] That was manifested in these last days for them. He was manifested or demonstrated to be that Redeemer whom God had fore-ordained. He was manifested by his birth, by his Father's testimony, and by his own works, especially by his resurrection from the dead, Rom 1:4. "This was done in these last times of the New Testament and of the gospel, for you, you Jews, you sinners, you afflicted ones; you have the comfort of the manifestation and appearance of Christ, if you believe on him." [3.] That was raised from the dead by the Father, who gave him glory. The resurrection of Christ, considered as an act of power, is common to all the three persons, but as an act of judgment it is peculiar to the Father, who as a Judge released Christ, raised him from the grave, and gave him glory, proclaimed him to all the world to be his Son by his resurrection from the dead, advanced him to heaven, crowned him with glory and honour, invested him with all power in heaven and earth, and glorified him with that glory which he had with God before the world was. (2.) The redeemed are also described here by their faith and hope, the cause of which is Jesus Christ: "You do by him believe in God - by him as the author, encourager, support, and finisher of your faith; your faith and hope now may be in God, as reconciled to you by Christ the Mediator." (3.) From all this we learn, [1.] The decree of God to send Christ to be a Mediator was from everlasting, and was a just and merciful decree, which yet does not at all excuse man's sin in crucifying him, Act 2:23. God had purposes of special favour towards his people long before he made any manifestations of such grace to them. [2.] Great is the happiness of the last times in comparison with what the former ages of the world enjoyed. The clearness of light, the supports of faith, the efficacy of ordinances, and the proportion of comforts - these are all much greater since the manifestation of Christ than they were before. Our gratitude and services should be suitable to such favours. [3.] The redemption of Christ belongs to none but true believers. A general impetration is asserted by some and denied by others, but none pretend to a general application of Christ's death for the salvation of all. Hypocrites and unbelievers will be ruined for ever, notwithstanding the death of Christ. [4.] God in Christ is the ultimate object of a Christian's faith, which is strongly supported by the resurrection of Christ, and the glory that did follow. II. He exhorts them to brotherly love. 1. He supposes that the gospel had already had such an effect upon them as to purify their souls while they obeyed it through the Spirit, and that it had produced at least an unfeigned love of the brethren; and thence he argues with them to proceed to a higher degree of affection, to love one another with a pure heart fervently, Pe1 1:22. Learn, (1.) It is not to be doubted but that every sincere Christian purifies his soul. The apostle takes this for granted: Seeing you have, etc. To purify the soul supposes some great uncleanness and defilement which had polluted it, and that this defilement is removed. Neither the Levitical purifications under the law, nor the hypocritical purifications of the outward man, can effect this. (2.) The word of God is the great instrument of a sinner's purification: Seeing you have purified your souls in obeying the truth. The gospel is called truth, in opposition to types and shadows, to error and falsehood. This truth is effectual to purify the soul, if it be obeyed, Joh 17:17. Many hear the truth, but are never purified by it, because they will not submit to it nor obey it. (3.) The Spirit of God is the great agent in the purification of man's soul. The Spirit convinces the soul of its impurities, furnishes those virtues and graces that both adorn and purify, such as faith (Act 15:9), hope (Jo1 3:3), the fear of God (Psa 34:9), and the love of Jesus Christ. The Spirit excites our endeavours, and makes them successful. The aid of the Spirit does not supersede our own industry; these people purified their own souls, but it was through the Spirit. (4.) The souls of Christians must be purified before they can so much as love one another unfeignedly. There are such lusts and partialities in man's nature that without divine grace we can neither love God nor one another as we ought to do; there is no charity but out of a pure heart. (5.) It is the duty of all Christians sincerely and fervently to love one another. Our affection to one another must be sincere and real, and it must be fervent, constant, and extensive. 2. He further presses upon Christians the duty of loving one another with a pure heart fervently from the consideration of their spiritual relation; they are all born again, not of corruptible seed, but incorruptible, etc. Hence we may learn, (1.) That all Christians are born again. The apostle speaks of it as what is common to all serious Christians, and by this they are brought into a new and a near relation to one another, they become brethren by their new birth. (2.) The word of God is the great means of regeneration, Jam 1:18. The grace of regeneration is conveyed by the gospel. (3.) This new and second birth is much more desirable and excellent than the first. This the apostle teaches by preferring the incorruptible to the corruptible seed. By the one we become the children of men, by the other the sons and daughters of the Most High. The word of God being compared to seed teaches us that though it is little in appearance, yet it is wonderful in operation, though it lies hid awhile, yet it grows up and produces excellent fruit at last. (4.) Those that are regenerate should love one another with a pure heart fervently. Brethren by nature are bound to love one another; but the obligation is double where there is a spiritual relation: they are under the same government, partake of the same privileges, and have embarked in the same interest. (5.) The word of God lives and abides for ever. This word is a living word, or a lively word, Heb 4:12. It is a means of spiritual life, to begin it and preserve in it, animating and exciting us in our duty, till it brings us to eternal life: and it is abiding; it remains eternally true, and abides in the hearts of the regenerate for ever.

In these words the apostle comes to the chief thing intended in this epistle - to excite and engage them to advance in grace and holiness, they having already obtained precious faith, and been made partakers of the divine nature. This is a very good beginning, but it is not to be rested in, as if we were already perfect. The apostle had prayed that grace and peace might be multiplied to them, and now he exhorts them to press forward for the obtaining of more grace. We should, as we have opportunity, exhort those we pray for, and excite them to the use of all proper means to obtain what we desire God to bestow upon them; and those who will make any progress in religion must be very diligent and industrious in their endeavours. Without giving all diligence, there is no gaining any ground in the work of holiness; those who are slothful in the business of religion will make nothing of it; we must strive if we will enter in at the strait gate, Luk 13:24. I. Here we cannot but observe how the believer's way is marked out step by step. 1. He must get virtue, by which some understand justice; and then the knowledge, temperance, and patience that follow, being joined with it, the apostle may be supposed to put them upon pressing after the four cardinal virtues, or the four elements that go to the making up of every virtue or virtuous action. But seeing it is a faithful saying, and constantly to be asserted, that those who have faith be careful to maintain good works (Tit 3:8), by virtue here we may understand strength and courage, without which the believer cannot stand up for good works, by abounding and excelling in them. The righteous must be bold as a lion (Pro 28:1); a cowardly Christian, who is afraid to profess the doctrines or practise the duties of the gospel, must expect that Christ will be ashamed of him another day. "Let not your hearts fail you in the evil day, but show yourselves valiant in standing against all opposition, and resisting every enemy, world, flesh, devil, yea, and death too." We have need of virtue while we live, and it will be of excellent use when we come to die. 2. The believer must add knowledge to his virtue, prudence to his courage; there is a knowledge of God's name which must go before our faith (Psa 9:10), and we cannot approve of the good, and acceptable, and perfect will of God, till we know it; but there are proper circumstances for duty, which must be known and observed; we must use the appointed means, and observe the accepted time. Christian prudence regards the persons we have to do with and the place and company we are in. Every believer must labour after the knowledge and wisdom that are profitable to direct, both as to the proper method and order wherein all Christian duties are to be performed and as to the way and manner of performing them. 3. We must add temperance to our knowledge. We must be sober and moderate in our love to, and use of, the good things of this life; and, if we have a right understanding and knowledge of outward comforts, we shall see that their worth and usefulness are vastly inferior to those of spiritual mercies. Bodily exercises and bodily privileges profit but little, and therefore are to be esteemed and used accordingly; the gospel teaches sobriety as well as honesty, Tit 2:12. We must be moderate in desiring and using the good things of natural life, such as meat, drink, clothes, sleep, recreations, and credit; an inordinate desire after these is inconsistent with an earnest desire after God and Christ; and those who take more of these than is due can render to neither God nor man what is due to them. 4. Add to temperance patience, which must have its perfect work, or we cannot be perfect and entire, wanting nothing (Jam 1:4), for we are born to trouble, and must through many tribulations enter into the kingdom of heaven; and it is this tribulation (Rom 5:3) which worketh patience, that is, requires the exercise and occasions the increase of this grace, whereby we bear all calamities and crosses with silence and submission, without murmuring against God or complaining of him, but justifying him who lays all affliction upon us, owning that our sufferings are less than our sins deserve, and believing they are no more than we ourselves need. 5. To patience we must add godliness, and this is the very thing which is produced by patience, for that works experience, Rom 5:4. When Christians bear afflictions patiently, they get an experimental knowledge of the loving-kindness of their heavenly Father, which he will not take from his children, even when he visits their iniquity with the rod and their transgression with stripes (Psa 89:32, Psa 89:33), and hereby they are brought to the child-like fear and reverential love wherein true godliness consists: to this, 6. We must add brotherly-kindness, a tender affection to all our fellow-christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, and heirs of the same inheritance, and therefore are to be loved with a pure heart fervently, with a love of complacency, as those who are peculiarly near and dear to us, in whom we take particular delight, Psa 16:3. 7. Charity, or a love of good-will to all mankind, must be added to the love of delight which we have for those who are the children of God. God has made of one blood all nations, and all the children of men are partakers of the same human nature, are all capable of the same mercies, and liable to the same afflictions, and therefore, though upon a spiritual account Christians are distinguished and dignified above those who are without Christ, yet are they to sympathize with others in their calamities, and relieve their necessities, and promote their welfare both in body and soul, as they have opportunity: thus must all believers in Christ evidence that they are the children of God, who is good to all, but is especially good to Israel. II. All the forementioned graces must be had, or we shall not be thoroughly furnished for all good works - for the duties of the first and second table, for active and passive obedience, and for those services wherein we are to imitate God as well as for those wherein we only obey him - and therefore to engage us to an industrious and unwearied pursuit of them, the apostle sets forth the advantages that redound to all who successfully labour so as to get these things to be and abound in them, Pe2 1:8-11. These are proposed, 1. More generally, Pe2 1:8. The having these things make not barren (or slothful) nor unfruitful, where, according to the style of the Holy Ghost, we must understand a great deal more than is expressed; for when it is said concerning Ahaz, the vilest and most provoking of all the kings of Judah, that he did not right in the sight of the Lord (Kg2 16:2), we are to understand as much as if it had been said, He did what was most offensive and abominable, as the following account of his life shows; so, when it is here said that the being and abounding of all Christian graces in us will make us neither inactive nor unfruitful, we are thereby to understand that it will make us very zealous and lively, vigorous and active, in all practical Christianity, and eminently fruitful in the works of righteousness. these will bring much glory to God, by bringing forth much fruit among men, being fruitful in knowledge, or the acknowledging of our Lord Jesus Christ, owning him to be their Lord, and evidencing themselves to be his servants by their abounding in the work that he has given them to do. This is the necessary consequence of adding one grace to another; for, where all Christian graces are in the heart, they improve and strengthen, encourage and cherish, one another; so they all thrive and grow (as the apostle intimates in the beginning of Pe2 1:8), and wherever grace abounds there will be an abounding in good works. How desirable it is to be in such a case the apostle evidences, Pe2 1:9. There he sets forth how miserable it is to be without those quickening fructifying graces; for he who has not the forementioned graces, or, though he pretends or seems to have them, does not exercise and improve them, is blind, that is, as to spiritual and heavenly things, as the next words explain it: He cannot see far off. This present evil world he can see, and dotes upon, but has no discerning at all of the world to come, so as to be affected with the spiritual privileges and heavenly blessings thereof. He who sees the excellences of Christianity must needs be diligent in endeavours after all those graces that are absolutely necessary for obtaining glory, honour, and immortality; but, where these graces are not obtained nor endeavoured after, men are not able to look forward to the things that are but a very little way off in reality, though in appearance, or in their apprehension, they are at a great distance, because they put them far away from them; and how wretched is their condition who are thus blind as to the awfully great things of the other world, who cannot see any thing of the reality and certainty, the greatness and nearness, of the glorious rewards God will bestow on the righteous, and the dreadful punishment he will inflict on the ungodly! But this is not all the misery of those who do not add to their faith virtue, knowledge, etc. They are as unable to look backward as forward, their memories are slippery and unable to retain what is past, as their sight is short and unable to discern what is future; they forget that they have been baptized, and had the means, and been laid under the obligations to holiness of heart and life. By baptism we are engaged in a holy war against sin, and are solemnly bound to fight against the flesh, the world, and the devil. Often call to mind, and seriously meditate on, your solemn engagement to be the Lord's, and your peculiar advantages and encouragements to lay aside all filthiness of flesh and spirit. 2. The apostle proposes two particular advantages that will attend or follow upon diligence in the work of a Christian: stability in grace, and a triumphant entrance into glory. These he brings in by resuming his former exhortation, and laying it down in other words; for what in Pe2 1:5 is expressed by giving diligence to add to faith virtue, etc., is expressed in Pe2 1:10 by giving diligence to make our calling and election sure. Here we may observe, (1.) It is the duty of believers to make their election sure, to clear it up to themselves that they are the chosen of God. (2.) The way to make sure their eternal election is to make out their effectual calling: none can look into the book of God's eternal counsels and decrees; but, inasmuch as whom God did predestinate those he also called, if we can find we are effectually called, we may conclude we are chosen to salvation. (3.) It requires a great deal of diligence and labour to make sure our calling and election; there must be a very close examination of ourselves, a very narrow search and strict enquiry, whether we are thoroughly converted, our minds enlightened, our wills renewed, and our whole souls changed as to the bent and inclination thereof; and to come to a fixed certainty in this requires the utmost diligence, and cannot be attained and kept without divine assistance, as we may learn from Psa 139:23; Rom 8:16. "But, how great soever the labour is, do not think much of it, for great is the advantage you gain by it; for," [1.] "By this you will be kept from falling, and that at all times and seasons, even in those hours of temptation that shall be on the earth." When others shall fall into heinous and scandalous sin, those who are thus diligent shall be enabled to walk circumspectly and keep on in the way of their duty; and, when many fall into errors, they shall be preserved sound in the faith, and stand perfect and complete in all the will of God. [2.] Those who are diligent in the work of religion shall have a triumphant entrance into glory; while of those few who get to heaven some are scarcely saved (Pe1 4:18), with a great deal of difficulty, even as by fire (Co1 3:15), those who are growing in grace, and abounding in the work of the Lord, shall have an abundant entrance into the joy of their Lord, even that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever.