Twenty-Four Sermons, Sermon 13
SERMON XIII.
September 8. 1696.
MARK X. xxvi, xxvii.
And they were aſtoniſhed out of meaſure, ſaying among themſelves, Who then can be ſaved?
And Jeſus looking upon them ſaith, With Men it is impoſſible, but not with God: For with God all Things are poſſible.
To underſtand the occaſion of the Words, we muſt look back as far us ver. 17. of this Chapter, where we find a young Ruler (as two of the other Evangeliſts deſcribe him, Mat. 19.20. Luke 18.18.) addreſſing himſelf with ſome Earneſtneſs and Reverence to Chriſt, for his Judgment and Advice in a very important Caſe; What ſhall I do, that I may inherit Eternal life? Chriſt framing his Anſwer according to the Principles then generally embrac'd, of living by doing, refers him to the commandments: He that put the Queſtion having too good an Opinion of himſelf, confidently affirms his keeping of them all; Chriſt in his Reply, to convince him that he was not ſo perfect as he pretended himſelf to be, offers him a Teſt which he could not comply with; viz. Selling what he had, and giving to the Poor, and taking up the Croſs, and following him. This was no unreaſonable Proof of his Obedience; for a reſolved Preference of Heaven to all that this World affords, and actual parting with all for it, when we are called thereunto, is every one's neceſſary Duty. But this Ruler was ſad at that ſaying, and went away grieved; Carnal Men may be ſorry that they cannot bring down God to their own Terms, when they refuſe to come up to his; they would reconcile Things in Heaven, and Things in Earth, and enjoy their Portion in both Worlds. Hereupon our Lord applies the reſt of his Diſcourſe to his Diſciples, as being moſt concer'd for their Satisfaction and Improvement; to them therefore he ſays, How hardly ſhall they that have Riches, enter into the Kingdom of God? ver. 23. Theſe Words aſtoniſht the Diſciples, and yet Chriſt with little Variation repeats them, ver. 24. And enforces them by a Proverbial Compariſon, which was yet more ſtartling, ver. 25. It is eaſier for a Camel to go through the Eye of a Needle, than for a Rich Man to enter into the Kingdom of God. Whether that which we render here a Camel, ſhould be rather Tranſlated a Cable-rope, (becauſe the Original Word ſigifies both) is not much material; but certainly a Man with great Poſſeſſions, loaded with thick Clay, might be fitly enough repreſented by a camel, carrying Burdens more for others than himſelf, and the Entrance into Life being ſtrait and narrow, may very well be ſaid to reſemble the Paſſage through the Eye of a Needle. But this brings us to the Text it ſelf, wherein we have two Parts; the Amazement of the Diſciples at Chriſt's Doctrine and his own Explication of it.
1. The Amazemenet of the Diſciples at this Doctrine of Chriſt, ver. 26. And they were aſtoniſhed out of meaſure, ſaying among themſelves, who then can be ſaved? The Word here, which we render by Aſtoniſhment, is not the ſame with that ver. 24. But more ſignificant, as if the Mind were not only ſtruck, but ſtruck out as it were, with Horror and Confuſion. Beſides 'tis added here, out of meaſure, or abundantly and exceedingly; for this Doctrine appear'd very rigorous and ſevere to them, as if it ſhut out all Perſons almoſt from a poſſibility of Salvation. Becaufe
1. Though all Men are not Rich, nor perhaps the moſt, yet there are few, but what deſire to be ſo, and the Love of Riches (which is indeed the Diſeaſe) prevails, where there is not the Poſſeſſion. It was very common among the Jews in the Prophet's Time; From the leaſt to the greateſt every one is given to Covetouſneſs, Jer. 6.13. Chap. 8.10. And 'tis not leſs natural to other People.
2. The Rich ſeem to have the greateſt Advantages and Helps for Heaven, beyond thoſe that are of an Inferiour Rank; and therefore if their Salvation be ſo difficult, they concluded that Others might Deſpair of it.
3. The Poor have their Temptations alſo, and fall into divers Sins, as well as the Rich; and there are other Things, which muſt be acknowledg'd to be Impediments and Obſtructions in the way to Heaven, as well as Riches; ſo that they thought, if one ſtumbling-block was ſo fatal and pernicious, the reſt might be as bad, and then all Mankind muſt be in a miſerable Cafe.
2. Chriſt's own Explicatiln of this Doctrine; ver. 27. Jeſus looking upon them, faith, with Men it is impoſſible, but not with God; for with God all things are poſſible. Here are Three Things to be conſidered,
1. The general Ground which Chriſt ſpeaks upon; That all Things are poſſible with God. This is a Notion which ſhines clear by natural Light, the Being of God is not more demonſtrable than this, that Infinite and Unlimited Power belongs to him. This is plentifully confirm'd in Scripture, Job 42.2. I know that thou canſt do every Thing. Jer. 32.17. There is nothing too hard for Thee. And Luke 1.37. With God nothing ſhall be impoſſible. If there were any Thing which God could not do, which is fit to be done, and becoming or conſiſtent with his other Perfections, he could not be God.
2. The Particular Truth which he laies down, and builds upon this Foundation. With Men it is impoſſible, that either the Rich or any other Perſon ſhould be ſav'd, but not with God, We muſt mot meaſure God's Power by our own; becauſe this is marvellous in our Eyes; we are not to think that 'tis ſo in his, Zech. 8.6. Though Man cannot withdraw his own Heart from an inordinate Deſire and Purſuit of ſuch Temporal Enjoyments, yet God can enable as to do it, Though we cannot recover our ſelves out of this Snare of the Devil, the ſtrong God can perform it for us; He can give us other Hearts than what we have by Nature, and produce ſuch a change in us, as we know not how to ſuppoſe; where Corruption makes the greateſt Oppoſition, he can Conquer it; ſo that a Poor Man ſhall be Rich in Faith, and a Rich Man Poor in Spirit.
3. The Poſture and Aſpect of Chriſt in delivering this Truth. He looked upon them (i. e. the Diſciples) and ſaid, &c. There ſeems to be a double Reaſon for this.
1. Chriſt hereby diſcovers his Knowledge of their Thoughts, and the most ſecret Paſſages of their Converſation: For what they ſaid in the foregoing Verſe, they did not ſpeak ſo as that he might hear it, but among themſelves; or (as the words import) one to another.
2. Christ hereby points out them, as ſingular Inſtances and Examples of the Truth which he had propoſed: For as there were Holy Men under the Old Teſtament, who were nevertheleſs rich in this World, ſuch as Abraham, Lot, Job, &c. And Zaccheus, under the New Teſtament, a rich Publican, was converted to Chriſt, Luke 19.2. So theſe Diſciples, upon Chriſt's call, had left all and follow'd him, ver. 28. following the Text; and their All was as much to them, as the rich Man's larger Eſtate can be to him. So that in them was this ſaying of our Lord fulfilled.
Obſerv. The Overcoming of the Difficulties of Salvation must be reſolved into the Almighty Power of Divine Grace. Here,
I. Shew, What are the chief Difficulties of Salvation to be overcome.
II. How this muſt be reſolved into the Power of God's Grace.
III. Why it muſt be ſo.
IV. Uſe.
1. What are the chief Difficulties of Salvation to be overcome?
Anſ. There is the Difficulty of Believing. This is primarily neceſſary to Salvation, and yet one of the hardest Things in the World to be done aright. The Counterfeits of Faith are frequent and feiſable enough, but they that imagine unfeigned Faith to be an eaſie matter, know not what it is. 'Tis commonly ſaid, That we readily believe, what we wiſh to be true; but this is a very great miſtake; we have ſeveral Inſtances in Scripture to the contrary. When Jacob's Sons, at their ſecond return out of Egypt, told their Father that Joſeph was yet alive, and Governor of the Land, his Heart fainted, for he believed them not, Gen. 45.26. When Chriſt ſhew'd his Diſciples his Hands and his Feet, they believed not for joy, Luke 24.41. We are often ſlow in believing, what we are moſt eager in deſiring. So we may ſometimes believe that which appears to be more incredible, or is indeed more difficultly credible, and yet ſtill doubt of eaſier and leſſer things; as Lazarus's Siſters believed that their Brother would riſe again at the last Day, and yet queſtion'd his being raiſed after four Days, John 11.24. with 39. Now if Men ſtick and heſitate at the leaſt things, it ſhews the Work to be much more difficult, than if they ſtumbled at the greateſt. But more particularly the Work of Faith is difficult at first, and then living by Faith, and at last dying by Faith.
1. The work of Faith, at the beginning of the Chriſtian Life; our first believing is difficult, when we come out of a ſtate of Sin, into a ſtate of Grace. A Soul that is deeply convinced of its own Guilt, ſtruggles with great Diſcouragements in laying hold of Divine Forgiveneſs. He that effectually declares this unto Man, needs to be an Interpreter, one of a thouſand, that is (ſays Dr. Owen) Chriſt himſelf; Job 33.23. Whatever vain Men may talk of being perſwaded by reaſon, that God is reconcilable; the Sinners own Conſcience, when truly awaken'd by the Commandment coming home, argues with a great deal of ſtrength againſt it. He that is purſued by a ſenſe of Sin and fear of Wrath, is far more apt to run into downright Deſpair, than to fly for Refuge to the Hope which is ſet before him. The threatnings of deſerved Vengeance are much rather regarded than the free Promiſes of Remiſſion. As God ſaid to the Jews, with reſpect to their backſlidings into Idolary, Jer. 5.7. How ſhall I pardon thee for this? So the poor convinced Sinner, that hath his high and hainous Provocations ſet in order before him, is ready to cry, How ſhall God pardon me for theſe? Tis a Myſtery which he knows not how to apprehend; a comfortable Doctrine, but he cannot embrace it.
2. Living by Faith; for this the just must do; after the Sinner is made Righteous by the Obedience of Christ, he must ſtill go on from Faith to Faith, as the Righteouſneſs of God is revealed in the Goſpel, Rom. 1.17. Now this is no light matter; whatever the Speculation be in their eſteem, who never arrived to any real Exerprience, the Practice is not. To live by Faith in the midſt of various Temptations and Tryals, of Darkneſs and Deſertion, of croſs Providences, and cutting Rebukes, is an hard ſaying to Fleſh and Blood. Is it indeed an eaſie thing to believe, that we ſhall be preſerved blameleſs, and kept to Salvation, and never pluck'd out of the Hand of Chriſt, when we find our ſelves many times looſe and wavering, and incident to numberleſs Miſcarriages? Is it very eaſie to believe, that our Juſtification is perfect, when our Sanctification is ſo defective? That we are compleat in Chriſt, when we are ſo, … ſo meanly furniſh'd in our ſelves, that upon a review we might ſay with Paul, In us there dwells no good thing? Is it eaſie to look upon God as our Saviour, and wait for him, when he hides himſelf? Is it eaſie to ſtick cloſe to him, when he ſeemingly forſakes us; and to believe his Love, when we feel his Anger; and to truſt his naked Word, when we ſee no appearances or likelihoods of Performances, but the contrary? They are inſenſible in Spiritual Affairs, that will not acknowledge a Difficulty in theſe things.
3. Dying in Faith. This laſt Act of a Believer, is as requiſite as all the reſt: 'Tis ſaid of the Antient Patriarchs, Heb. 11.13. That they all died in Faith: For to caſt away our Conſidence then, is to caſt away our Souls. And yet to maintain and keep up lively hopes in the Agonies of Death, to depart, like old Simeon, in the joyful ſight of God's Salvation, to cleave firmly to Chriſt, when Fleſh and Heart fail, to cloſe our own Eyes, and commit our ſelves boldly to Divine Guidance through the Valley of the Shadow of Death; when we are ſtepping out of the World, is certainly hard work to ſuch as we are. That Faith muſt not be weak nor little, which makes a Man content to be ſtrip'd of the Body, as Aaron of his Garments on the Mount, Num. 20.28. to quit ſuch a well-built commodious Tabernacle, and lie down in the Duſt. This ſeems unnatural, after we have dwelt in this Houſe ſo many Years, and therefore ſcarcely to be perform'd without ſome more than ordinary violence. The love of Life will probably hold out as long as Life it ſelf; and the fear of Death in ſome meaſure, till we have taſted Death; and a World that we never ſaw cannot be very alluring, except the Eye of Faith be very clear and ſtrong. If believing, under ſuch Diſadvantages, when we come to die, be not difficult, nothing is ſo.
2. There is the difficulty of getting the Victory over Sin. Such a Victory muſt be gotten by every one that is ſaved; for where Sin is in Dominion, there can be no Reigning in Life thro' Chriſt. 'Tis plain, That the Motions of Sins do work in our Members, to bring forth Fruit unto Death, Rom. 7.5. Theſe Motions therefore, tho' they cannot be prevented, muſt be repelled: Now an Enemy that is got within us, hath mighty Advantage againſt us, and it requires a great deal of ſtrength to be delivered from him; we cannot diſpoſſeſs him, and yet we muſt overcome him; we cannot drive him out, and yet we muſt keep him under: Sin will have a being in us, and be giving continual diſturbance to us, and yet it muſt be ſo far deſtroyed, as not to have command over us. This is a very difficult Atchievement, and every one engaged in the holy Warfare ſinds it ſo; but particularly,
1. The entire abandoning of cuſtomary Sins, is hard work. Sins that have been made familiar to us by long practice, and frequent repetition, inſomuch that perhaps we fall into them, before we are aware, and ſcarcely know when we have committed them, are difficult to be forſaken. The Holy Ghoſt expreſſes this by a direct impoſſibility; Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye do good, that are, &c. q. d. one is as caſie as the other. The cure of inveterate Diſtempers, that have rooted themſelves in our Bodies, and prevailed along time together, is no ſlight buſineſs; Remedies of ſmall force will avail nothing in ſuch caſes.
2. The abſolute renouncing of Conſtitution Sins, is ſtill harder. That there are ſome ſins peculiarly ſuited to our ſeveral Tempers, is undeniable, and to reliquiſh theſe is a work of ſpecial difficulty. A Man cannot gueſs at the ſubduing of his own Iniquity, by his maſtery of ſome other leſs pleaſing Luſts. 'Tis eaſier to conquer all the reſt, than this one: A Man that's almoſt perſwaded to give up all, ſtops when it comes to his darling Sin: This Image of Jealouſie muſt be ſpared, though his other Idols be thrown down and broken in pieces. This above all is the ſin that eaſily beſets us, Hebr. 12.1. and the ſin which is hardly to be reſiſted, and vanquiſh'd by us.
3. The weaning of the Heart from the Love of every ſin. We are not true Conquerors, till this be done: So long as any ſin hath any room or intereſt in our Affections, 'tis really predominant, and we are properly its Servants, though we may be reſtrain'd from outwardly and openly obeying it. Now this is a caſe that too often happens; ſin retires out of the viſible Converſation into its ſtrong Hold, the Boſom of the Sinner, and there it remains invincible: Many times there are are few of its Acts to be diſcovered in the Life, and yet there are ſecret ſtrong deſires and inclinations to it in the Soul. Balaam did not curſe Iſrael, but his mind was ſet that way to the very laſt, Joſh. 24.10. 'Tis a thouſand times harder to hate one ſin, than to leave many.
3. There is difficulty of ſtanding againſt the wiles of the Devil, Epheſ. 6.11. The ſtrength of this Adverſary is not contemptible, but his cunning is more formidable; we need to be very vigilant againſt him as a roaring Lion, but much more as he is a winding Serpent; we are in greater danger of his ſtealing us to Hell by Subtilty, than of his haling us thither by meer armed Fury. We that are ſo prone to be carried about by the Craftineſs of Men, who lie in wait to deceive, have much greater cauſe to be afraid of the Arts and Impoſtures of Satan; but particularly in many things 'tis difficult to diſcern him, and when we do, to avoid him.
1. 'Tis difficult many times to diſcern the wiles of the Devil; as 'tis ſaid of the ways of the ſtrange Woman, they are moveable, that thou canſt not know them, Prov. 5.6. So may we ſay of the Paths of the Deſtroyer, they are intricate and diſguiſed, that we cannot find them out: He does not dig many open Pits, but Graves which appear not, which while we think to walk over, we fall into. The Holy Ghoſt ſays indeed, We are not ignorant of Satan's devices, 2 Cor. 2.11. but I conceive, that muſt be comparatively underſtood; the Saints of God are much more acquainted with them than other Men, though they know them leſs, in reſpect of concernment in them, Rev. 2.24. they know them better, ſo as to beware of them. We are not univerſally ignorant, though we know but in part, neither our Knowledge nor Ignorance is total; ſome of his Devices are known to us, though many are hid from us. He too often deceieves us by his imitating of God, covering himſelf with light, as with a Garment; and when he is ſo covered, our Eyes are ſo dazled, that 'tis hard to ſee him as he is.
2. 'Tis difficult many times to avoid him, even when we do diſcern him; becauſe our Duty generally lies betwixt Extreams on both hands, and when we run from one Extream, he drives us into another; and in the hurry of Temptation to keep the middle point is very hard. The Church of Corinth were firſt too remiſs in dealing with their inceſtuous Member, and afterwards too ſevere. When we find Satan getting an Advantage againſt us one way, to ſecure our ſelves from him, we run too far the other way, and this anſwers his end as well, and is therefore ſlily promoted by him. Either Sin is ſo ſmall that it needs no forgiveneſs, or elſe 'tis greater than can be forgiven; if Mercy be not preſum'd upon, then it is deſpair'd of. So in the caſe of Divine Chaſtiſements, the Devil tempts us either to deſpiſe them, and harden our ſelves againſt them, or elſe throw up all, and utterly faint under them, whereas our Duty lies between both, Hebr. 12.5. So in the caſe of natural Affections to natural Relations, where we have not only allowance, but a command, 'tis hard ſo to govern our ſelves, but that Satan will make us either exceed, or fall ſhort, either let out our Hearts too much or too little; either not love them enough, or overlove them; either be guilty of Neglect, or of Idolatry.
4. There is a difficulty in the performing of thoſe Duties, which ſeem to be contrary to each other. Indeed the contrariety is but ſeeming, for all Duties are harmonious, and very well reconcilable, as all Scripture is, one part of it to another, notwithſtanding the appearance of oppoſition in ſome places; but however in matters of Practice, 'tis really hard ſometimes to know how to obey one Precept, without tranſgreſſing another. As,
1. 'Tis hard to mourn, as we ought, for ſin, and yet to rejoice at the ſame time in Chriſt: For we are to do both, and this godly Sorrow is never to ſhut out ſpiritual Joy; For we are to rejoice in the Lord alway, Phil. 4.4. 1 Theſ. 5.16. Our Tears ſhould never drown our Triumphs, nor our Lamentations ſilence our Songs; but as God ſometimes cauſes his Rain to fall, even while he cauſes his Sun to ſhine, ſo even when we are bewailing the breathes of the Command, we ſhould take in the Comforts of the Promiſe. Our Souls ſhould be afflicted, and yet revived; Sin ſhould be ever before us, and a Saviour too.
2. 'Tis hard to be duly thankful for the loweſt degrees of Grace, and yet not to be contented with the higheſt meaſures of it. There is a neceſſity upon us, as to both; a little Faith requires high Praiſes to God, and yet the greateſt that ever Man had, is not to ſatisfie us. We are to forget thoſe things which are behind, Phil. 3.13. and yet conſtantly remember to bleſs God for the leaſt of them. We muſt look beyond them in order to further attainments, and yet never ungratefully or contemptuouſly overlook them. We muſt neither ſay of our day of ſmall things, This is nothing; nor yet muſt we ſay, It is enough.
5. There is a difficulty in the right management of our ſelves in every Condition, whether proſperous or afflicted: For there are particular Difficulties proper to both, as Agur's Prayer againſt Riches and Poverty does import.
1. In a proſperous Condition, it is very hard to get our hearts throughly mortified to the Enjoyments of it. The ſavour and reliſh of the things of God is often inſenſibly abated and loſt very much, in a confluence of this World's delights. Men that are poſſeſſed of a great deal of outward Wealth, are mighty prone to place their Felicity in it, and ſet their Hearts upon it. If we compare ver. 23, and 24. here in the Context, it will teach us, That 'tis hard to have Riches, and not to truſt in them; hard to depend on God as truly then, as if we had them not. The Holy Ghoſt very well knew the need which there is of giving ſuch a charge to them that are rich in this World, 1 Tim. 6.17. Solomon, who was able to make a Judgment from Experience, tells us the rich Man's thoughts; His Wealth is his ſtrong City, and an high Wall in his own Conceit, Prov. 18.11. And though Job could purge himſelf in this caſe, that he had not made Gold his hope or Confidence, Chap. 31.24. yet he was a Man that few could match him, according to the Character which God gives of him twice, That there was none like him in all the earth, Chap. 1.8, 1, 2.3.
2. In a afflicted Condition, 'tis hard to get up our Hearts to ſuch a chearful Frame, and keep them in it, as the Word calls for. A meek and a quiet Spirit under Sufferings, is an Ornament to a Believer, but this is not enough: The Believers in Scripture, that were ſet forth for our Examples, went higher; and we find it difficult to reach that which they exceeded. We are ready to think our ſelves good Proficients, if we have our Paſſions ſo far ſubdued, as to be calm and ſtill, not to rage and fret; to forbear complaining and repining; but how much harder is it to give thanks, and bleſs the Name of the Lord, in and for Diſtreſſes? How much harder to Glory and take Pleaſure in Infirmities, and to be exceeding joyful in all our tribulation? 2 Cor. 7.4. This is ſo unnatural, to be glad of that which is moſt grievous to the Fleſh, to glorifie the Lord in the Fires, and and bear the heavieſt Calamities, as valuable Mercies, that the performance cannot be eaſie.
6. There is the difficulty of living in the higheſt Exerciſe of every Grace, with the deepeſt Humility. This is as neceſſary as any thing that can be named, and yet perhaps the hardeſt of all; without Chriſt the beſt Duty, and the worſt Sin (as one excellently ſays) are both alike; and as the Proſperity of Fools deſtroys them, and their fulleſt Tables are their greateſt Snares; ſo not only our Sins, but our Duties may undo us, and will if they puff us up; and yet how apt are we to ſwell, when we have gone through any ſervice in a tolerable manner? How few are there, in whom the lively Actings of Grace do not abate the ſenſe of their Vileneſs, almoſt as much as the workings of Corruption encreaſe it? As there are too many in the World that count this Doctrine abſurd, ſo I am perſwaded, that of all who are in Chriſt, there are none but what find the Practice difficult. 'Tis hard to walk very exactly with God, and yet to walk very humbly; to do with all our might, and yet entirely to renounce it when we have done, and mention nothing of it; to be rich in good Works, and yet as Beggars to live upon God's Free Gift, and with holy Self-denial to return that Anſwer to Chriſt, Lord, when ſaw we thee an hungry, and fed thee? The remanants of Spiritual Pride in every one of us, makes this very hard; the greateſt in Chriſt's Kingdom ſhould be the leaſt in their own Eyes, but 'tis not very eaſie for them ſo to be.