Spiritual Refining, Religious treatise · Section 12 · Sermon 110
SERMON CX.
A Plea for ſtrictneſs in Religion.
MAT. 22. 14.
For many are called, but few are choſen.
VVE have deſcribed the characters and properties of thoſe who are called and not choſen: And that which is moſt remarkable in them is, They are careful to do many things, but not the main neceſſary things. This Gueſt mentioned before, he was careful to come and ſit down at the feaſt, but not as careful to prepare a Wedding-garment; whereas common reaſon and diſcretion would have taught him, if I go to this wedding, this Marriage-Feaſt, which is alſo of ſo Royal a perſon, I muſt prepare ſutable garments, I ſhall diſhonor them, and diſgrace my ſelf, if I do otherwiſe?
Now the plain meaning of this Parable is thus much, I am called to be a The meaning of the Parable of the Feaſt.Chriſtian, I am invited to the precious feaſt and dainties of the Goſpel; now if I go to them, and accept of them, my conſcience tells me, I muſt live the life of a Chriſtian, I muſt not diſhonor that Chriſt, whoſe ſervant and Diſciple I profeſs my ſelf to be: But becauſe men are ſo apt to divide theſe two, which God hath ſo neceſſarily conjoyned together; and there is nothing more ordinary then to have the faith of a Chriſtian, and the life of a Chriſtian, as contrary as light and darkneſs whereby they are like thoſe night Bats, look upon their wings, and you would judge them Birds, but look upon their body, you would judge them Vermin: So it is, look upon their faith, their profeſſion, you would then judge them Chriſtians; look upon their lives and ways, you would then ſay, they were Atheiſts or Heathens.
Becauſe of this diverſe mixture in mens lives, their plowing with an Ox and Aſs, their ſowing with contrary ſeeds, I ſhall amplifie and urge this particular;
That by the ſame reaſon any man doth receive any thing of Chriſt, he is bound to A Propoſition of great uſe.receive all.
Upon what ground thou wilt pray, hear his word preached, thou art bound to caſt away all thy ungodlineſs, to ſet upon the ſtrict and powerful means of holineſs: And O that God would by this truth convince you, how contradictory every ill-lived Chriſtian is to his own principles; that he is a ſelf convinced man, that he is the greateſt hypocrite in the world, that God requireth all or none; that we are to love God with all our heart, all our ſoul, and all our ſtrength; that there is no taking half of God, or half of Chriſt: To be almoſt a Chriſtian, is to be almoſt ſaved, and that is to be wholly damned.
Before we come to lay down the grounds of this, conſider theſe particulars:Particular rules about this point. 1.
Firſt, That the imbracing of the Chriſtian faith, and the Laws of Chriſt, are to be an act of the freeſt choice, and voluntary acceptation that can be: Though cuſtom and education may help and prepare, and much incline, yet till a man come to Chriſt by his own faith, and by his own willing inclination, its not acceptable: Religio non poteſt cogi: Caeſar non poteſt dare fidem, was the ſaying of the Ancients; even as it is ſaid of Moſes, He choſe the afflictions of Chriſt, rather then the treaſures of Egypt, Heb. 11. Thus a Chriſtian, he chooſeth rather the way of Chriſt, though requiring much ſelf-denial, though expoſed to all hatred, rather then any other advantagious way in the world: Now then grant this, That to obey Chriſts call, is an act of meer voluntary choice, then there is no intelligent man, can imbrace any one command of Chriſt, who doth not likewiſe ſubmit to all. Would you then know, how Chriſtianity comes to be thus divided and mingled, an ungodly life, to a godly faith, like a live man, to a dead carkaſs; one main reaſon is, becauſe we have this Religion by education, by cuſtom, by the Laws of the Land, if it had been any other, Popery or Judaiſm, it had been all one: It is to the unknown God that moſt build an Altar, and by this means men are not careful to bring up their lives to this Chriſtianity, but bring down that to them; whereas every man that taketh this holy and glorious profeſſion upon him, ſhould wiſely weigh, what is this I have taken upon me? what doth it require of me? In all other worldly or external callings we conclude, and much more this ſhould be done in this heavenly calling. Our Saviour gives an excellent caution herein, making the profeſſion of Chriſtianity, to be like war and building, Luke 14. 31. which are the two moſt expenſive attempts that can be: Do you not deride that builder, who goeth about to rear a glorious building, and hath nothing to do it withall? Do you not ſay, Where is your money? what will you do it with? will you not proclaim your folly to all the world? So it is here, What? wilt thou be a Chriſtian? wilt thou believe in Chriſt? Why where is thy holineſs, thy purity, thy chaſtity, thy heavenlineſs? I tell thee, to profeſs Chriſt, and yet be a drunkard, a whoremonger, is as great a mocking and ſcorning of Chriſt, as they did who crucified him, that in ſcorn put on him a crown of thorns, and ſaluted him as a King: Oh then, that this truth might ſound as terribly in your ears, as the Archangels trumpet will at the day of Judgement! Its no dallying matter, its no matter of words and complement to come at Gods call: No, let every one that calls on the name of Chriſt depart from iniquity.
Secondly, Conſider this: we grant, That even the godlieſt men that are, though they 2.do for the ſubſtance and main, as the ſubſtantial acts of them, do all that God commands, yet they fail in many things, and the degrees of their grace are imperfect: So that although there be the ſame reaſon why they ſhould fulfil all the degrees of grace, yet they cannot in this life; and the reaſon is, becauſe God giveth no man ſuch meaſure of grace in this life, as to make him perfect without ſin; there are the ſtubs and reliques of original corruption in the moſt holy, which are an heavy conflict and combate in them: Therefore let not the godly wring this truth till blood come from it, which is intended onelyonly for milk: Say not, There is the ſame reaſon why I ſhould do every thing perfectly, as that I ſhould do any thing at all; for although there be the ſame ground, yet God gives not the ſame proportion of ſtrength for one, as he doth for another; our perfection is, to acknowledge our imperfections: The reliques of ſin are ſtill acting in us, that the grace of the Goſpel may be made the more glorious.
Thirdly, In the matters of Chriſt, ſome are Doctrinal, ſome are practical; and there is the ſame reaſon for the receiving of the one, as well as of the other: For the matters ….of faith, ſome ſay, He that doth diſcredit or misbelieve one main Article of faith, he doth misbelieve about all, becauſe there is Eadem ratio formalis fidei, in one as well as another; and therefore the Church never held a Macedonian who denyed the Holy Ghoſt to be God, though he were put to death by the Arrians for maintaining Jeſus Chriſt to be God, to be a Martyr; for though he dyed for one fundamental Article, yet becauſe he denyed another, he did believe nothing at all aright; onelyonly now in matters of faith, you muſt diſtinguiſh between Fundamentals and Superſtructions: For Fundamentals, whoſoever receiveth one, muſt receive all the reſt, elſe the whole building will fall to the ground; and for Superſtructions, its true, all ſhould be of one accord and minde, ſpeak the ſame thing, and judge the ſame thing, but becauſe theſe are not ſo clearly laid down in Scripture, nor are concluſions that are very remote ſo eaſily diſcerned as principles, therefore ſome believe that which another doth not, but becauſe the Wedding-garment conſiſts not in theſe things, the maſter of the feaſt will not caſt out for this difference: Then there are practicals, ſuch things as Chriſt hath commanded us to do, and they are either moral duties, or poſitive duties: Moral duties are thoſe which are contained in the Moral Law of God, for Chriſt did not come to deſtroy theſe, but confirm them; and for theſe none can plead ignorance: The inward light of conſcience, eſpecially furthered by the light of the word, doth evidently demonſtrate all this wickedneſs; yea, as is to be ſhewed, there is more reaſon for thy godly life, then thy true faith; for the former is more eaſily diſcerned then the latter: And as for the poſitive duties, which concern us as a Church, in the government of it, and the good orders he hath preſcribed thereby; though all people that receive the former, ſhould come up to the latter, yet time and daily inſtruction muſt make way for that. Two things Chriſt requireth of you: Firſt, duties of you as men; then duties as a Church, as a Society meeting by order in all viſible worſhip: Now theſe latter duties are not ſo much known, becauſe indeed men have not attained to the practice of the former: The ſum of this head is, That in the things of Chriſt, whether Doctrinal or Practical, ſome things are obſcure, and ſome things are evident and plain: Now the meaning of the aſſertion is, That by what ground we receive or do any thing Chriſt hath required, by the ſame reaſon we are to do all the reſt that are of evident and plain knowledge. And I ſhall eſpecially follow this in practicals, viz. That what reaſon thou haſt to profeſs a faith in Chriſt, to come to Church, to pray to him; there is the ſame to lay aſide all thy ungodlineſs and prophaneneſs; inſomuch, that it is a wonder, that any man ſhould think he is no good Chriſtian, if he do not come to Church and pray, and doth not alſo ſay, I am no good Chriſtian as long as I lye, ſwear, curſe, live in riotings and drunkenneſs: Oh! how hath ſin and Satan bewitched you, and blinded your eyes, that you ſhould not ſee theſe plain things? this matter ſhould ſo eaſily convince your conſcience, that it needs not much inforcing; but yet men are more ſenſeleſs then the earth, in Divine and Heavenly things. Bring we then the grounds forth, that, if poſſible, this day thy ſoul and thy ſins may be divorced from one another: AndReaſons of the …. 1.
Firſt, That of the Apoſtle James is very urgent, James 2. 11. viz. The Authority and Divine command of the Law-giver: The Apoſtle ſpeaketh to him that doth all the Commandments, yet breaks one, that he is guilty of all; as a man that breaks the round of a chain, he doth in effect break the whole chain; And why? becauſe the ſame Authority is deſpiſed in one, as well as in all: He that ſaid, Believe Chriſt to be God, ſaid alſo, No unrighteous or wicked perſon ſhall enter into the Kingdom of heaven: If ſo be then, that though Chriſt commanded thee to believe, and to be baptized, he had given thee an indulgence to any luſt or ſin, that thou mightſt commit any iniquity without control, there had been no word of God againſt it, then thou mighteſt have anſwered all well; but now thou muſt needs be ſpeechleſs: Oh then that men would attend to theſe things! We are not now preaching any ſublime myſteries of Religion, we have not a vail upon our matter; even the weakeſt and ignorant may hear and underſtand this: The ſame God that bids me pray, and hear his word, bids me give over my luſts, my drunkenneſs, my ſwearing; now why ſhould I make conſcience of one, and not of the other? why ſhould I do one becauſe God commands it, and not the other?
Secondly, There is the ſame neceſſity of one as well as the other: A man can be no more ſaved, unleſs he part with all theſe ungodly ways, then if he ſhould 2.renounce the Chriſtian faith: It is needleſs to reckon up all thoſe places, which make repentance and a godly life abſolutely neceſſary to eternal happineſs; If then you ſhould ſee a man deny his Chriſtian faith, Renounce Chriſt and his truth, you would then preſently conclude, There is no hope for this man: So it is here, If you ſee a man profeſſing the faith of Chriſt, yet doing the works of the Devil, renouncing all the holy works Chriſt hath commanded, there is no hope of ſuch a man while abiding ſo; and therefore the Scripture calls this A denying of God, and A denying of Chriſt, Tit. 1. 16. when men in words do acknowledge him, but in their practice live contrary to him: Oh I how near doth this truth come many of you? Do not your deeds deny God? do not your luſts, your oathes, unlawful pleaſures deny him? and yet the leaving of theſe is as indiſpenſably neceſſary to ſalvation, as the outward profeſſing of the ways of Chriſt; going to the feaſt with a Wedding-garment, was as neceſſary as going to the feaſt at all; and there was no more hope of him that went without it, then thoſe who did utterly refuſe to come unto him.
Thirdly, There is not the ſame reaſon onelyonly, that thou ſhouldſt do all the duties God requireth, as well as externally profeſs him, and call on his name; but alſo, that thou ſhouldſt do them with all accurateneſs, ſtrictneſs, and all diligence: There is no man that thinks himſelf bound to be a Chriſtian, but he is by the ſame argument to think; he is bound to be an accurate, diligent and ſtrict one; and he that is not a ſtrict, preciſe one, is indeed none, as to have any benefit by his Religion: This I would have you conſider, for men think it indeed their duty to be Chriſtians at large, Proteſtants in a general looſe way, they are contented with this; but if you preſs them to a more exact circumſpect walking, not to be conformed to the World, then this is the ſtrictneſs they cannot abide; What needs all this? cannot we be ſaved without all this nicety? as they call it. Now conſider
Firſt, No, ye cannot be ſaved without this ſtrictneſs: The way to hell is a broad 1.way, the way to heaven is a ſtrait way, the gate is a narrow gate, Mat. 7. 14. and men muſt ſtrive to enter in, ye are to walk circumſpectly, foreign, Epheſ. 5. 15. What ſingular thing do ye? ſaith our Saviour, do not even the publicans and the heathens do the like? Matth. 5. So that you ſee, there is a good ſingularity, and we muſt be ſingular from the way of the world: Oh then conſider, that the ſame Bible which commands thee to be a Chriſtian, commands thee to be a ſtrict and accurate one: That general, looſe and formal way, is too eaſie to be the way to heaven: In vain have David, Job and Paul watched over themſelves, if thy way will lead to heaven.
Secondly, Its a principle ingrafted in every man, that the beſt is ſtill to be given II.to God: In the Old Teſtament, the firſt-fruits, and the fat of the Sacrifices were to be offered: The command is, To love God with all our heart, all our might, and all our ſtrength; that as God is He, quo nihil melius cogitari poteſt, then whom nothing can be thought better; ſo if we have any better affections, any better ſtrength, any better power then other, we ſhould ſpend it wholly in ſervice of God: Thus they cryed, Hoc age, in offering their Sacrifices; how then cometh it about, that thou ſhouldſt have this fooliſh perſwaſion, to think thou ſerveſt God, and thou pleaſeſt him, when the world and the Devil have far more of thee then they have? This made Joſhua ſay to the people of Iſrael, when they proffered to ſerve God, Ye cannot ſerve God, for he is a jealous God, Joſhua 24. 19. ye cannot ſerve him, unleſs you become other men then you are, and betake your ſelves wholly to him.
Thirdly, Thou muſt be an exact Chriſtian, if any at all; becauſe if you go over III.all the Religions in the world, you ſhall ſee, they have the greateſt approbation, that are more devout and fervent then others in ſerving their God: Doth not the heathen admire him who is moſt touched with a fear and reverence about his Idol? In Popery, are not they Canonized for Saints, who have in the moſt ſtrict and preciſe way, given up themſelves to their Religion? What then ſhould be the matter, that among us its the clean contrary? If a man walk in the ways of Chriſt more ſtrictly then others, if a man deſire to follow his orders directly, ſo that he doth not either run into the ſame exceſs of ryot, or boundleſs ſuperſtition as others do, ſuch a man is ſcorned, and moſt abhorred of all men; yet thus it is, Be no more godly, be no more holy then the cuſtom of the world is, and you ſhall be applauded: but if you go faſter then they, will not ſit down with ſuch looſneſs and formality as they do, then they cry out of you: Thus you ſee, that by what reaſon a man takes up any thing of Chriſt, he is bound to receive all; and what he doth, he is bound to do it with that ſtrictneſs and accurateneſs that poſſibly may be. You may ask the queſtion then, How comes it about, that when there is the ſame ground, yet moſt perſons think it enough to come to the Feaſt, though without a Wedding-garment; think it enough to be called, though not choſen: And
Firſt, They do not ſet Faith, Reaſon and Iudgement on work; for if they did, 1 Why moſt perſons think it enough to come to the feaſt, though without a wedding-garment.this ſun ariſing, would preſently diſpell that darkneſs: If men would take the Pſalmiſts counſel, To commune with their own hearts, and be ſtill; To propound theſe Queſtions to their Souls, Why do I take this of Chriſts, and refuſe the other? Why do I own this particular, and neglect the other? The matter would be ſo clear preſently to a mans conſcience, that he would cry out, All or none: As the Apoſtle compareth wicked men to bruit beaſts, becauſe they are led aſide with the preſent pleaſures; ſo they are like to them, becauſe they never reflect upon themſelves, and compare things rationally together. Be not as the horſe and mule, ſaith the Pſalmiſt, Pſal. 32, 9. even to men that have no underſtanding.
Secondly, A meer ſpeculative and external profeſſion of Chriſt, is eaſie and 2.cheap; it doth not ſpiritually crucifie or mortifie a man, as the practical power of godlineſs doth; a man muſt deny himſelf, and the practice of his dear luſts, if his life be conformable to ſo holy a Doctrine, the Wedding-garment will ſit ſtraight upon a man: Wonder not then, if the greater ſort of people ſit down with this general way, for it goeth not to the quick, it tryeth them not about the killing of any one Iſaac.
Thirdly, A total miſtake about Godlineſs and Regeneration: Men never ſeriouſly 3.conſider, what exactneſs, what labor, what conflicts are in that way; They walk by the Rules of the multitude, they do as moſt do, eſpecially they are reſolved, they will not ſtirre up the hatred of the World againſt them: And by theſe miſtakes, and being thus blindfolded, no wonder if they fall into the ditch.
Fourthly, An inordinate love to ſome luſt, or to the world: So that although 4.in the general they know better, and have this perſwaſion on the conſcience, yet the violence of ſome indeared luſt carrieth away all with it, as ſome violent torrent: Thus the yong man, that thought he had kept all the Commandments, when our Saviour tried him in that where his heart lay, he went away then very ſorrowful, Matth. 19. 22. So then, though Faith, though Chriſt, through the Scripture, be never ſo plain, yet their cuſtom and delight in ſin, makes them forget all.
Uſe of Instruction: How inexcuſable all wicked men will be at the laſt day; Uſe.out of your own mouthes God will judge you; Chriſt will ſay, If it was good to call upon my Name, to make ſome profeſſion of my Faith, Why was it not alſo good to obey my commands? You need no Devil, no Law, no Juſtice of God to accuſe and indict you, you your ſelves will condemn your ſelves: As Peter told Ananias, that kept back part of the money for which he ſold his Land, Was it not free to thee to do what thou wouldſt, before thou didſt promiſe? but ſince thou haſt promiſed, and yet dealt deceitfully, Why haſt thou lyed againſt the holy Ghoſt? Oh thus it will be with thee: hadſt thou been an Athieſt, a Pagan, hadſt thou never ingaged to be for Chriſts way, then the ſin had been more tollerable; but now thou haſt lyed to the Holy Ghoſt, thou haſt lyed to God: Hearken O heavens; and hear O earth, the juſt condemnation of ſuch perfidious men! ſet theſe things home upon your hearts; ſay, O Lord, How clear and evident is this? have I any thing to ſay, why I ſhould keep this ſin, delight in this luſt? doth not Chriſt, whom I believe in, condemn it? doth not the word that I read, judge it? doth not the Miniſtery which I hear, reprove it? and doth not the Conſcience I bear about with me, witneſs againſt it.