Five Discourses, Discourse 2
DISCOURSE II. Showing that this Deliverance, and intire Obedience, is neither impossible, nor extreme difficult, if sincere Christians set about it as they ought.
On Phil. 4.13. I can do all things thro' Christ which strengthens me.
THE things St. Paul here Glories himself able to perform, are the Duties of a Christian, even those that are the greatest Tryal of a strong, and well fixed mind, and have more than ordinary Temptation in them; such as the knowledge of our selves, and serving God in a prosperous, and trusting in him, and being contented in a necessitous, State. And that which gives him this Ability he confesses, is not any power of Nature derived from Adam, but the super-induced Grace of Christ, which aids and strengthens him. In that forlorn state, wherein Adam's sin left all mankind, subject to strong Lusts, surrounded with numerous and powerful Temptations, and stript of all Divine aids, and super-natural Assistances, they all lay open to be made a prey, and were easie to be overcome. But since Christ has been the restorer of the World, and recover'd more Grace and Strength for us than ever Adam forfeited; they are again enabled to withstand Temptations, and perform all Duties unto God, even those which seem to have most hardship in them. I know both how to be abased, or live meanly, and how to abound in Honour and Plenty; every where, and in all places, I am instructed both to be full without forgetting God, and to be hungry without repining at him; both to abound, and still be humble and temperate, and to suffer need, and at the same time praise and trust God, and rest contented; I can do all things thro' Christ that strengthens me, Verse 12, 13.
By this performance of all Duties, we are not to understand such a perfection of Obedience to them, as is intermixed with no Escapes; for so Christ doth not enable any of his Servants in this World, no not St. Paul himself. To live without all sin is not to be expected from any mortal man, but only from the strength of an Angel, or a just Soul made perfect in Heaven. Some sins of ignorance, or forgetfulness, hast and surprize, such as Paul's Speech to Ananias, Acts 23.3. will adhere to the best men whilst they have earthly Bodies about them: And Christ, who being in our Nature has a fellow-feeling of all our Infirmities, when he comes to sit as our Judge will make fair allowances for them, Heb. 5.2.
But it implies such a perfection of Obedience, as admits of no damning Sins, that is, of no sins which are wilfully incurred, against knowledge, or it may be against Checks and loud Alarms of Conscience; and which are also persisted in without true Repentance, and Amendment of the same. These sins deprive us of the favour of God, and destroy a Soul; and therefore, Christ must strengthen men against all these, before he proves a Saviour to them. And this strength St. Paul says he found, as all other Christians will, who will make the Experiment as he did, and not be wanting to themselves, or fail to make use of it. Tho' they will not be strengthned against all involuntary surprizes; yet, if they are as careful to employ this Grace as Christ is ready to afford it, they will be strengthned against all wilful Breaches of any Commandments, or at least against all impenitent continuance in the same, when at any time they have wilfully broken any. I can do all things thro' Christ that strengthens me.
My design from these words, is to show that the Grace of Christ is ready to enable all Christians to obey his Laws; who are not wanting in their own Care and good Endeavours. He earnestly desires the Obedience of men, and affords them aid sufficient to help it on: So that no Christian can ever fail to do his Duty, but thro' his own fault, when he either neglects, or rejects that Help and Grace, which our Saviour Christ holds out to him.
Indeed the great excuse which disobedient men are wont to make for themselves is, that they would do better if they knew how to do it, and are therefore only ill, because they cannot help it. They would plead impotence in themselves, and impracticable heights, and impossibilities in God's Commandments. And if this were true as it is most false, it would be a serviceable Plea indeed, and excuse them both for being ill, and also for being idle: for if they cannot avoid being disobedient, why should they be blamed for it? And if they are not able to obey, do what they can, why should they throw away their Pains in vain Attempts, and fruitlesly endeavour after it? There is neither Duty, nor Discretion in attempting impossibilities, and labouring after that which is not to be done: so that if Obedience were impossible, every man might as innocently, and much more wisely, disobey at first, as at last, when he has striven in vain against it; and it ought not to be censured as the fault of his Choice, but pitied as his invincible misfortune.
Now as for this impotence, and impossibility of performing all Duties, it is often pleaded by those, who seem willing and desirous to perform them. And in regard it gives some Colour to this complaint, because we hear it from those; who have tryed the Hardship, and so from their own Experience are best able to judge of it, and who express a Goodwill for their Duty, and so may be presumed to complain of nothing but what they find. In treating of this Subject, I shall, page missing
2. Generally such as endeavour wrong, without using those fit means, which should make them obedient. The means and instruments of Duty, are the way that leads us to the performance of it; and in these it concerns us much to be careful, what Choice we make if we pursue any Vertue, without the use of any means at all; that is, as if we should set our selves to the dispatch of any business with our hands behind us; and if we use improper and unsuitable ones, like men who labour with ill Instruments in any Craft, we shall make but rugged work, and find that too to prove very toilsome and difficult; and after much time and Pains is spent, see but a very little Fruit of all. The means of Vertue are, as I say, the way to it: And therefore, there is much depends upon the means we use, when we would be vertuous, as upon the way we take, when we would travel to any Town or Place; we may go the straight Road to it, and that brings us thither in a short time, and without being much wearied; but if either we take a contrary path, or go much about, we shall spend much more time, and be much more tyred in going; yea forced, perhaps, at last to sit down short of our Journeys-end.
And this now is an ordinary fault of those Complainers, who endeavour to obey without Success, and cannot compass any Vertue, tho' they do take Pains for it. The reason why they fail, is because they are not well directed, and their Labour is not wisely manag'd, and laid out in the use of such means, and in the practice of such Rules, as are most proper and likely to gain the Point, and introduce the Vertue which they wanted.
To illustrate this by some Instances; one man is of an irritable hasty Temper; and he complains that he has striven, but is not able to bridle and conquer his Passion; he labours, and doth what he can; but such is the distracting Variety of his business, the Crossness or Carelesness of those he is concern'd with, or the number of his Provocations one way or other, that notwithstanding all his Care, his Passion is still too strong for him.
But I would ask that Person, who says his Labour is lost, whether he advised well upon what he did, and took the ready, and the right way to this Conquest? Has he for instance, besides his earnest Prayers to God for Grace to master his Passion, avoided moreover as much, as the concerns of Life will suffer him, all unnecessary Discourse, especially Disputes, with wrathful, loud, cross, or scornful Persons; has he watched over himself daily at such times, and places, and in such Business and Company, wherein he was like to meet with Provocations, and particularly resolv'd within himself, not only long before; but at those very times, that he will not be transported by them? And above all Lastly, has he made this a constant Law to himself to forbear speaking, or acting any thing suddenly, when he feels a Passion stirr'd in him; but to turn aside, and say over the Lord's Prayer, or some devout Ejaculation to himself, which will both gain him time for Consideration, and likewise call God and Goodness into his mind, which will be the most effectual means of all to restrain him? If these or such like means have not been used, he has not taken the best ways he can; and if he will set himself to bridle his Nature in this way, I doubt not, but God will bless him in it, and then let him complain he cannot restrain himself, if he find reason.
Again, another who has accustomed himself to Oaths, complains that he is convinced he ought, and endeavours to do it, but that he is not able to refrain swearing. But besides his fervent Prayers to God, has such a Complainer labour'd withal to possess his Conscience, with a great sense and dread of it? Has he particularly call'd to mind, and resolved against it, not only when it was at a distance, but when he was expecting any Disappointment, or coming into the way of any Provocation, which would tempt him to it? And because men subject to this Vice, swear oft in eagerness of Spirit, and do not know it, has he desired some true Friend, to be his Monitor, to warn him of it before, or tell him when 'tis past, that afterwards he may be more careful to prevent it, or to punish himself for it? And in regard men who shun it at other times, are generally push'd on to swear in haste, thro' the surprize of a Provocation, in the eagerness of Sport, or thro' the suddenness of some cross Accident and Disappointment: Has he taken Care lastly to speak nothing rashly, especially whilst he is in heat and eagerness of Spirit, but to bridle his Tongue, and consider what he is about to say before he utter it, that so if it prove to be ill he may forbear it? These and such like ways, are the proper method for curing this Sin; and if a man has labour'd against it, without them, he has sought the end without the means, and pursued the cure without the right Prescriptions. And therefore, if he will correct that Errour, and begin again to labour in right ways, I question not, but, that he will succeed well, and find the effect thro' God's blessing.
Thus do men, who endeavour in vain for these, or for any other Vertues, plainly miscarry, for want of chusing right ways; the Duties are not impossible to be attain'd, if the right Course were used to attain them; but it is their own neglect of means, or mistaken Choice of bad ones, which makes the Disappointment. And therefore, if they would labour to effect, let them be careful to pursue good things, by wise and proper methods. When they are resolved to endeavour after any Vertue, let them learn from good Books, or from their spiritual Guides, or the advice of any wise or judicious Persons, what Rules serve most to compass it: And if they carefully and diligently follow them, the Duty which seem'd before impossible, will prove a very possible thing. And this again would rid us of the greatest part of those Complainers who fail at last, but yet endeavour something: for most of them, when they endeavour to obey, do not endeavour wisely, or in the use of such proper and discreet Methods, a sure sit to work Obedience in them.
But if any complain still, that they have taken advice about the best Course and follow'd it; but yet all their labour has been without the desired effect: Yet are they always,
3. Such, as when they use right means, endeavour but by halves, and do not go thro' with them.
A faint Endeavourer, will never go thro' with any work, which requires either length of time, or strength of Labour. If he put little strength to it, that will not conquer the difficulty of the Task; and if he is soon wearied, he will give over before it comes to an end. So that a man must apply himself to the same, both earnestly and long, if he would succeed when he has begun, and go on to finish and compleat it.
Now our obeying God, and amending of our Lives, is a work of this kind. For our sins being many in number, they will require a considerable space of time, before they are all amended; and our hindrances in leaving them being great, and the Temptations strong that daily assault and draw us to them, and our own Lusts, and a treacherous Enemy in our own Bosoms, being always ready to take their parts and strike in with them, it requires a great Watchfulness, and a constant Care, and an earnest vigorous endeavour to overcome them. And this the Scripture tells us plainly we must use, if ever we expect to prevail against them; St. Peter tells us, we must give all diligence, 2 Pet. 1.5, 10. St. Paul that we must be circumspect, Eph. 5.15. Our Blessed Saviour that we must watch always, and be ever standing upon our Guard, Mark 13.37. and strive to enter in at the strait gate, Luk. 13.24. which striving is call'd a warfare, 2 Cor. 10.4. and a fight, 1 Tim. 6.12. All which show the Greatness of that care, and both the Earnestness and Constancy of that endeavour, which we must lay out upon it.
And this now is the fault of all those Strivers, who, pursuing Obedience by right and proper Methods, do yet miss of it at last. They endeavour but by halves, and seek it, either by too short, or too sleight Pains. They have not either the Resolution to set manfully about it, or the Patience to go thorow with it; and so being either faint in their pursuit, or falling off before they are got to the end, they are not reclaim'd from their sins by all their Pains, but continue subject, and enslaved to them still.
But now when they fail on this account, it is not because they cannot, but because they will not help it. They might become good, if they would be at the trouble of it, and persevere with Patience, till they have finished it; but if they will use only sleight Endeavours and short Onsets; their missing of Success, must not be charged upon the impossibility of God's Laws, but upon their own sloth and remissness in performing them; they can and do take great and incessant Pains to be rich, or great, or compass a worldly Interest: And if they please they can labour as vigorously, and as incessantly too to be good, and do what God Commands them. And if once they would do this, it would be the best Demonstration, how possible a thing Obedience is; since less Pains than this comes to, will ordinarily suffice them to that purpose.
And this will stop the mouths of all those Complainers, who have not been silenced by the two former Considerations. If they have not complain'd before they tryed, and if in trying to be good, they took a right method; yet want they one thing still, they endeavoured but by halves, and were not vigorous and constant enough in their endeavours, and that is the reason why they failed: Whereas, if they will try again, and endeavour not only wisely, but also vigorously and incessantly, they will most certainly be enabled to perform their Duty: And their doing it actually, will be the most effectual Conviction that 'tis possible to be done.
Having said this, to remove the prejudice that lies against this possibility of performing the Laws of God, from the Complaints of those, who say they find it otherwise: I proceed now,
2. To shew that among Christians, there is no cause for such Complaints, and that they will be strengthned to the performance of all Duties, if they are not wanting to themselves.
They must be careful as I have observ'd, to use their own endeavours, because God that made them, will not also save them without themselves. And these endeavours must be in wise ways, since we must not expect God should give effects to unsuitable means, and be at the expence of Miracles, to supply for our Follies. And when we endeavour thus wisely, we must do it also vigorously and incessantly; Obedience being a work of time and Pains, that requires both the earnestness, and the continuance of our Applications. These things are required on our part, and if we take care to perform that, the Grace of Christ will make up the rest, and most certainly enable us, as he did St. Paul, to do all things which he indispensibly requires of us; he will give us some strength at first, and as we employ that, according to that great Rule of Gospel Distribution, To him that hath shall be given, Matt. 25.29. he will add more, till at last we perform as much, as is indispensibly required, i· e. as … noted, either not sinning wilfully, or sincerely repenting, and amending whensoever we do. If they are thus careful, I say, in their own endeavours, this strength all Christians shall surely receive from the Grace of Christ to these performances, as the Apostle in the Text declares of himself; I can do, &c.
Now that every wise, earnest, and incessant Endeavourer, shall be thus enabled to perform all Duties, will appear from these three things,
First, Because God indispensibly requires, and passionately exhorts us to this performance.
Secondly, Because he has promised this Ability, and Obedience to all who are so qualified and prepared for the same.
Thirdly, Because all good men heretofore, and at this present time, do themselves find, and experience it.
1. That they shall be thus enabled to perform all Duties, appears, because God indispensibly requires, and passionately exhorts us to this performance.
He indispensibly requires it. For now as St. Paul says, God commandeth all men every where to repent, Acts 17.30. And that of all sins, they being all lyable to the same Punishment; The wrath of God being revealed against all unrighteousness, Rom. 1.18. And he that offends in one point being guilty of all, Jam. 2.10. And this he requires under the strictest condition, as ever they hope to avoid the wrath to come, or to obtain everlasting Salvation: If the wicked turn from all his sins, and keep all my Statutes, then says God by Ezekiel, but not before, he shall surely live, Ezek. 18.21. And they only that do his commandments have right to the tree of life, saith Christ, Rev. 22.14.
Now since God thus requires us to obey all his Laws, it must needs be possible for us to obey them; for God never requires an impossible thing; what he Commands, he both desires and *Psal. 5.2. Matt. 21.34.expects should be performed; and therefore, calls men to the †Jam. 1.25. Jo. 13.17.performance of it; to be not only hearers, but doers of the Law, Rom. 2.13. And 'tis certain they may perform it, since he is too wise, either to desire, or expect what is not to be had.
Nay, he doth not only indispensibly require this Obedience, but Friendly and passionately exhorts us to it; Repent and turn your selves from all your transgressions, so iniquity shall not be your ruine. Cast away from you all your transgressions, and page missing
Thus have we an assurance, that God will give us all so much Grace and Strength, as will suffice to make us good, if we diligently, and discreetly apply our selves to become so. This God engages, and he doth not only permit, but expect that we should believe him, and take his word in this, as well as in all other Promises. He would not only have us to have faith in his mercy, for the pardon of any Sins when we repent of them, but likewise to have faith in his power and spirit, enabling us to overcome our sins, when we seriously strive against them. When St. Paul bids us work out our own Salvation, he gives God's working in us, as the reason, plainly directing us to work in that Expectation, Phil. 2.11, 12. And we are kept to Salvation by the power of God thro' faith, i. e. thro' Faith in the Power, saith St. Peter, 1 Pet. 1.5. God has promised his Spirit to strengthen us against sin, as well as his mercy to pardon and forgive sin: And since he has promised both; our Duty is to believe both, and not distrust him in either of them.
And since we both may and ought to have this Confidence in God's Grace; that will perfectly answer the main Objection against the possibility of this performance, which is taken from ourselves, and the reigning Power of our own Lusts. For our Lusts are not too strong for God, tho' they be too strong for us: Tho' there be great Might in corrupt Nature, yet the Grace of Christ is mightier: And therefore, having that on our side, we shall certainly be empowered to please God, let our own sinful Lusts, and the Temptations of the World, oppose themselves never so much against it. Greater is he that is in us, says St. John, Than he that is in the world, 1 Joh. 4.4. And tho' we be able to do nothing of our selves, as of our selves; yet having the same Promise we shall all be enabled, 2 Cor. 3.5.as St. Paul was, To do all things thro' Christ that strengthens us.
And as this possibility of keeping the Commandments, thro' our own Care and Pains, appears because God indispensibly requires and exhorts to it; and has promised his Holy Spirit and Grace, to enable all who duely labour after the same: So doth it yet farther,
3. Because good men heretofore, and at this present time, do themselves find and experience it. Whensoever they wisely, and earnestly endeavour'd, and did not grow weary or faint, they always succeeded, and were enabled to have such regard to their whole Duty, as God required the true Servants of God in all Ages, have been endow'd with so much strength as made them intire with God, and able to perform all that he would exact of them. Caleb and Joshua followed the Lord wholly, Numb. 32.12. David kept my commandments, saith God, and followed me with all his heart, 1 Kin. 14.8. Zachariah and Elizabeth were both righteous before God, walking in all the ordinances and commandments of the Lord blameless, saith St. Luke, Luk. 1.6. And what is so expresly said of all these, is by plain Intimation implyed of all others. They that are Christ's, saith St. Paul, have crucified the flesh with the affections and lusts, Gal. 5.24. If Christ be in you, the body is dead because of sin, i. e. Sin must have no more Service from it, than one would expect from a dead man, but the spirit is life because of righteousness, i. e. lives in righteous ways, Rom. 8.10. They who do no iniquity walk in his ways, Psal. 119.3.
Thus is it a constant thing in Scripture account, and Relations, and so it was, and is still in all following Ages, for God's faithful Servants to Experiment his Faithfulness in this grand Promise, and to be sufficiently assisted to do his Will, when they diligently and duly applied· themselves to the doing of it. When they wisely and resolutely set themselves to it, and stuck to it, and call'd to him for help; he put to his Almighty hand, and strengthned them, to accomplish what they attempted; and God's Promise is still the same to us, as it was to them, and he to the full, as inclinable, and as able to make it good, his Ear is not grown heavy that it cannot hear, nor his arm short or feeble that it cannot help us. So that if we follow their Example, in wisely and faithfully endeavouring, we shall happily find their Success, in acceptably, and intirely obeying too.
Nay, I add further, as the good Experiment this Power in themselves, viz. Of doing their Duty thro' God's assistance, and evidence the same by their actual performance thereof; so likewise do all the bad confess it, by repenting where they fail. For there can be no repentance for a Sin, where there was no possibility of avoiding it. All repentance is a blaming of our selves; and no man can accuse himself for want of Power, where he is not left to be his own Carver, but only for mis-use of it where he is. So that we can repent for nothing, but what, had we been wise and wary enough, our own hearts tell us we might have done otherwise. If any men then, in hopes to clear themselves, shall deny it in words; yet, whether they will or no, shall they all confess this Power in their Practice. When they do ill, they repent of it; and that shows, how by the Grace of God, they might have done better, since otherwise they could only be pitied, not blam'd and censur'd for what they did. I come now in the
3. And last place to show, that this performance is so far from being an impossible Task, that 'tis not extreme difficult, when men set to it in earnest. By the Grace of God, and Care of pious Parents, several good Souls are train'd up as soon as may be, to the keeping of their Baptismal Innocence, and performance of their solemn Engagements. They are taught to know God, and to fear him, to know good and ill; and in reverence to God, to do the good, and refuse the ill, as soon as they are capable of knowing any thing. Now here Religion grows up with them, and corrupt Passions and evil Customs (which are other Peoples great Complaints and Difficulties) are stifled and prevented from the first, and never come to grow Head-strong, or have any Power to reign in them. So that what Difficulties they have to find in Religion, are chiefly the Pains and Services of religious Actions; not those Self-denials, and Mortification of corrupt Lusts and evil Habits, which create so much trouble to other Persons.
But the greatest part alas! have given way to their Lusts, and subjected themselves to wicked Customs, and their work is not retaining Innocence, but recovering it, and rectifying and amending Transgressions; now in amending our Lives, and obeying God after we have made our selves thus averse to his Obedience, there is difficulty and pains at first. Our former Courses and Customs generally must be alter'd, our Friends sometimes disobliged, our temporal Interest crossed and thwarted, and our natural Lusts formerly indulged, now gain-said and conquered. All this is against our inclination, which is a force upon any man, and that while it lasts, will make an uneasiness in Religion. But to cure this, God's Grace will be working in us, and New-molding of our Natures; and by use we shall grow perfect and inclineable to the good things, which we set our selves to practise. So that after God's Grace, and our own vertuous usage, have gone on for some due time, the Case will be altered, and Religion will appear not only a reasonable and beneficial, but likewise an agreeable thing. Divine Aids, and good Customs, will give us a new sence of all our Duties, and make them almost always fairly tolerable, and usually delightful things. And thus our Lord encourages us to his Service. Take my yoke upon you, and learn of me; for my yoke is easie and my burden light, Matt. 11.29, 30. And St. John speaking of keeping his commandments, for our Comforts adds, that those commandments are not grievous, 1 Joh. 5.3.
This 'tis plain our Saviour says, but how, may some reply, doth it consist with sundry Severities and Strictnesses which his Law requires? For he enjoyns us to mortifie our Lusts, the Plainfulness whereof is express'd, By cutting off right hands, and plucking out right eyes; to take up the cross, and patiently suffer persecutions; to watch and strive, and wrestle against spiritual enemies. These are all hard things, and where there are such Severities, and heavy Loads, how can we expect to find, I will not say delight, but easiness, since it seems strange to expect ease, under such uneasie Impositions,
But in answer to this I observe, that these and all such like places of Scripture, speak only either the Difficulties of Religion in some less common Cases, as persecutions, in which the increase of Difficulty is so answered by a proportionable increase of Strength, as makes it a tolerable Task to encounter them: Or, the Hardships of it, at mens new entrance on it, after they had done much to unfit themselves for it; at which time as I have said, it doth call for more Pains. Or lastly, such diligent and just Care, and watchfulness afterwards, as admits of Comfort and Delight enough to sweeten it to us.
1. The hardest things spoken of Religion concern it only in some less common Cases, as Persecutions. To this Case all those hard Sayings relate: It is hardly possible for a rich man to enter into the Kingdom of heaven: i. e. To turn Christian, which was punish'd with Confiscation of Goods at Jerusalem; and left the Disciples no other way of saving any thing, than by selling all, and having all things common; which in those days, and all others like them, was an extream Difficulty, call'd here an impossibility, in the way of rich men, Matt. 19.23, 24. If thou wilt be perfect sell all that thou hast and give to the poor; which refers I suppose to that particular time, and other succeeding times like it, when if he would adhere to Christ, a man could not keep his Estate, Ver. 21. If any man will come after me; he must take up his cross, Matt. 16.24. All that will live Godly in Christ Jesus, must suffer persecutions, 2 Tim. 3.12. He that will save his life, shall lose it, and he must be willing to lose it for my sake; that would expect to find it, Matt. 10.39. All which strict Sayings, do not respect the ordinary course and state of Religion, but only its state in some certain Occurrences, which more seldom happen, and under great Persecutions, which were very hot in the first days; when as our Saviour told them, they could not be his Disciples, without forsaking houses and lands, and parents and brethren; yea and their own lives also, Luk. 14.26, 33.
But even in these Cases and suffering times, when Religion enjoyns such hard things, yet are not they too hard for good men; the increase of Difficulty is so answered by a proportionable increase of Strength, as makes it no heavy, but a tolerable Imposition. For things are hard, or easie in relation to our Strength, according as we are more or less able to deal with them. What is hard to a stripling, is easie to a grown man; and what would be an intolerable burden to an Infirm, is a very supportable Load, to an Healthy, and Athletick person. And in these suffering days, when God adds to our Task, he adds also to our Strength, so that we are still well able to go thro' with it. When I am weak, says St. Paul, in distresses and persecutions of the flesh for Christ, then am I strong in Spirit to go thro' with them, 2 Cor. 12.10. As the sufferings of Christ abound in us; so proportionably our consolation aboundeth by Christ, 2 Cor. 1.5.
In extraordinary Tryals God is faithful, saith St. Paul, 1 Cor. 10.13. and will afford extraordinary Assistances; and then however hard their Case may be looked upon by others, who see only at a distance, it will appear fairly tolerable and supportable; nay full of Comfort to themselves; as the numerous Army of Martyrs, and Confessors have comfortably experienced; who were enabled not only to bear, but as the Apostle says, *2 Cor. 12.10.To take pleasure in necessities and distresses, for Christ; yea, who could sing, and sometimes rejoyce, and say, they felt no Pain even in the hottest Flames. So that take even Persecutions for God and a good Conscience; for any first, or second Table Duties, which seems the hardest Case; and the greatest Hardship in that is farthest off, and men know least of it. But when good men are call'd out to suffer for righteousness sake, and adhere to their Duty inviolably, and rely on God, and intirely commit themselves to him in faithful discharge of the same, they find such Assistances of Grace, as renders them strong enough for what he calls them to; they cannot only bear, but thro' the rich supplies of spiritual Comforts, the Applause of a good Conscience, and the joyful prospect of a vast increase of future recompenses, for their Surplusage of present Sufferings, they can take pleasure and rejoyce therein; counting such Losses for a good Conscience, to be their greatest and truest Gain; and that God instead of being hard upon them, is therein most kind, and beneficent to them.
2. Other Hardships attributed to Religion concern only mens new Entrance upon it, after they have done much to unfit themselves for it, when indeed it requires more Pains. And to this we may refer all those Scriptures, which speak of cutting off right hands, and plucking out right eyes, i. e. Casting away all evil Habits and Inclinations which are very near and dear to us, Matt. 5.29, 30. Of mortifying our members, which are upon the earth, Col. 3.5. and the like.
These are Difficulties at our first Entrance on the Amendment of evil Courses, for then we throw off all sinful Lusts and Inclinations. It is very painful at the first, but use makes it easier afterwards. Custom rectifies our Inclinations, and begets a new Nature, and reconciles us to those things, whereto we were very averse before, so that the Hardship which these make in Religion, is only when we begin the work of Repentance and Amendment. And tho' it be harder then; yet even at that time it is a tolerable thing. It employs our Strength, but it doth not excede it. For when we do a little, God still enables us to do more, and so carries us on by degrees, till at last we have Strength enough to Conquer. And as we grow stronger, our Duty grows easier, till it advances at last beyond an ease, into a pleasure. So that this Difficulty is both tolerable while it continues, and besides it is soon over.
3. Other places of Scripture, denoting the Hardships of Religion, express only such diligent and just Care and Watchfulness thro' our whole Course, as admits of Comfort and Delight enough to sweeten it to us. And to this we may refer those Texts which require us to watch, Mark 13.37. And to give all diligence, 2 Pet. 1.5, 10. To *Luk. 13.….strive, and †Heb. 4.….labour and the like. Religion is not the effect of doing nothing, nor eternal Life a prize that can be gain'd by lazy careless men. It requires Pains in all at first, yea much and great Pains in those who have once corrupted themselves, by contrary Lusts, and wicked Customs: And it also requires a constant Care and Watchfulness for ever afterwards. But this Care and Labour is moderate. It fairly comports, not only with the necessary business, but also with the prudent, convenient and moderate Diversions, and Entertainments of this Life, so that our minding it will not force us to neglect our outward Comforts. It is reasonable in degrees, not holding us up at the utmost stretch of our Faculties: But will do our work, if it do but equal our Care and Pains, for the Interests and Enjoyments of this world, which Pains men are very well content to take without ever complaining of the Hardship of them. For if we are any thing near so intent upon doing our Duty, as ordinarily we are upon the getting an Estate, and will watch the Opportunities of doing good, as we do of growing rich or great; it will abundantly suffice for it. And besides as this Labour of Vertue, is in it self very moderate; so has it many Accessory Comforts, and Considerations, which greatly sweeten and recommend it to us. It gives us at present the applause of a good Conscience, and makes us pleas'd and satisfied with our selves, and cherishes our heart, with the joyful hope of eternal Life and Happiness. And when all the Pains we take is so pleasing to our selves, and with this prospect, it will not only be found an ease, but a delight too.
And thus I have endeavour'd from these words, to assert this great and necessary Encouragement to all attempts in Religion, viz. That by the Grace of Christ enabling them, men shall be sure to succeed in them, if they are not wanting to themselves. And that when men continue wicked, and say, they cannot help it, they urge a shameful and very false Pretence. And the sum of what I have urged against this Plea is this; They generally complain most of the impossibility of obeying God, who least endeavour to obey him; or who endeavour wrong, without using those sit means, whereby they should become obedient; or when they use right means, endeavour but by halves, and do not go thro' with their Endeavours; whereas would they endeavour diligently, and discreetly, and incessantly for this Obedience, as they do for other things, they might be sure to succeed, because God commands and exhorts them to it, and Promises by his Grace to help them therein, and good men; who have endeavoured thus, either now or heretofore, have actually by such Endeavours, perform'd the same. Nay, if they will be perswaded to make the Experiment, they will find it is not only a possible, but after some time at least an agreeable Service: And that in all the parts of it, it is a tolerable, in most an easie; and in many, a most pleasurable and delightful thing.
God Grant, that as by his Grace assisting us, we have all the Power; so we may likewise have the Will and Heart to make a right use thereof; and accomplish that Obedience, which he so sincerely and earnestly desires we should; and will most gladly enable us upon our honest Endeavours to perform.