that find it," Matt. 7: 13, 14. My readers, observe that all who wish to leave the broad way and enter upon the narrow one, must enter in at the strait gate, must forsake themselves, take up the cross, and follow Christ Jesus; must become regenerated Christians, dead unto sin; must crucify their flesh and subdue their lusts; must give up, through the power of faith all visible and perishable things, as gold, silver, home, and goods, nay, wife and children; together with all they are and have, for the victory of Christ, if circumstances and the honor of Christ require it; they must be prepared to endure disgrace, hunger, misery, pillage, persecution, bonds, and death, for the sake of the testimony of God and their consciences, and must adhere to the word of God, by watching and praying; for all those who are yet laden with the burden of unrighteousness and an evil conscience, as with avarice, ungodly desires, the works of the flesh, &c.; or who feel at all doubtful concerning the word and promises of the Lord cannot enter in at the narrow way and strait gate. Let every one be aware of this.
In the second place I say, that the edification and faith of the true Christians is tempted in many and various ways, as both Scriptures and experience clearly teach and testify. Now they are tempted by flesh and blood, which never is at rest, then by the lust of the world, and the lust of the eyes, which invitingly tempt the selfish flesh in which no good thing dwelleth, Rom. 7: 18. Again, by the cross and tribulation, which often press heavily; and lastly, by the flattering preaching of peace and the easy doctrine of the preachers who lustily cry. Peace, peace, as the prophet says, Jer. 8: 11, by means of which they console the timid in their faithlessness and disobedience to God, and make an easy way for those who would enjoy the world according to the lusts of the flesh. It is as Peter says, "While they promise them liberty, they themselves are the servants of corruption," 2 Peter 3: 19. For this reason, some of the seed which is sown by the way side, is picked up by the fowls of the air; some is sown on stony places, where there is not much earth, and although it springs up in a short time; yet it can not stand the scorching sun of persecution, and some is choked by the thistles and thorns, and brings forth no ripe ears, Matt. 13: 4–7.
Behold, the proper reason why some timid, light-minded, carnal, corrupt, and selfish spirits have again associated themselves with them, is, Because the way was too narrow and the gate too strait for them, and they could not withstand the storming of the flesh. The smiles of the world were too inviting, and the tyranny too oppressive. The thousand wiles of Satan, by which all the pious alike are tempted, succeeded; because, alas, they preferred earthly to heavenly things, and therefore we could no longer live in unity of spirit and peace with them. For they would not be thus subjected, as the prophet laments, Jer. 2: 17; but would follow their own inclinations in every respect, and walk, without the cross, on the broad way of the flesh, with the world. But by the writings and services of Gellius, they were, surely, not redeemed, as he boasts they were.
Behold, these people of whom he so loudly boasts, were such (we regret to have to say it) as, with Demas, 2 Tim. 4: 10, loved the present world, and who so lived with us for some time that we, according to the divine word, dare no longer eat and drink with them. They are not regenerated as Gellius claims, but they are degenerated in their faith and act hypocritically, with earthly-minded hearts under the feint of prayer; they have not forsaken the broad way which leads to death but the narrow way which leads to life; they do not delight in Christ but have forsaken him; they have found rest for their flesh but not for their souls, through repentance, as Gellius pretends. For facts prove whose cause is right, theirs or ours; whose actions are hypocritical, and whose are not, while our actions sacrifice possessions, blood and even life for their cause; but what theirs do, is well known.
This, then, is my conclusion as to his first reason given, why he published his writing; namely, As the angel of darkness can transform himself into an angel of light; as Paul says, 2 Cor. 11: 14; can feign love and make great promises; can feign true
