Sermons and Discourses Volume 5, Sermon 9
SERMON IX. The Difficulties of a Chriſtian Life conſider'd.
LUKE XIII.24.
Strive to enter in at the ſtrait Gate; for many, I ſay unto you, will ſeek to enter in, and ſhall not be able.
THERE are two great Miſtakes about the Nature of Religion, equally falſe, and equally pernicious to the Souls of Men; and the Devil, whoſe great deſign it is to keep Men off from Religion by any Means, makes uſe of both theſe Miſtakes, to ſerve his own Purpoſe and Deſign upon the ſeveral Tempers of Men. Thoſe who are melancholy and ſerious, he diſheartens and diſcourageth from attempting it, by the extream trouble and difficulty of it, repreſenting it in ſo horrid and frightful a Shape, encumber'd with ſuch Difficulties, and attended with ſuch Troubles and Sufferings, as are inſuperable, and intolerable to Human Nature; whereby he perſwades Men, that they had better never attempt it, ſince they may deſpair to go through with it.
On the other hand, thoſe who are ſanguine and full of hopes, he poſſeſſes with a quite contrary Apprehenſion; that the buſineſs of Religion is ſo ſhort and eaſie a Work, that it may be done at any time, and if need be, at the laſt Moment of our Lives, tho' it is not ſo well to put it upon the laſt hazard; and by this means, a great part of Mankind are lull'd in ſecurity, and adjourn the buſineſs of Religion from time to time; and becauſe it is ſo eaſie, and ſo much in their Power, they ſatisfie themſelves with an indeterminate Reſolution to ſet about that buſineſs ſome time or other before they die, and ſo to repent, and make their Peace with God once for all.
Theſe Pretences contradict one another, and therefore cannot be both true, but they may both be falſe, as indeed they are, and truth lies between them; Religion being neither ſo ſlight and eaſie a Work as ſome would have it, nor ſo extreamly difficult and intolerable, as others would repreſent it. To confute the falſe apprehenſions which ſome have of the eaſineſs of it, our Saviour tells us, there muſt be ſome ſtriving; and to ſatisfie us, that the difficulties of Religion are not ſo great and inſuperable, as ſome would make them, our Saviour tells us, that thoſe who ſtrive ſhall ſucceed and enter in; but thoſe who only ſeek, that is, do not vigorouſly ſet about the buſineſs of Religion, but only make ſome faint Attempts to get to Heaven, ſhall not be able to enter in. Strive to enter in at the ſtrait Gate; for many, I ſay unto you, will ſeek to enter in, but ſhall not be able.
The occaſion of which words of our Bleſſed Saviour, was a Queſtion, that was put to him, by one of his Diſciples, concerning the number of thoſe, that ſhould be Saved, v. 23. One ſaid unto him, Lord, are there few that be Saved? To which curious Queſtion, our Saviour (according to his manner, when ſuch kind of Queſtions were put to him) does not give a direct Anſwer, becauſe it was neither Neceſſary, nor Uſeful for his Hearers to be Reſolved in it, it did not concern them, to know what Number of Perſons ſhould be Saved, but what courſe they ſhould take that they might be of that Number; and therefore, inſtead of ſatisfying their Curioſities, he puts them upon their Duty; admoniſhing them, inſtead of concerning themſelves what ſhould become of others, to take care of themſelves. And he ſaid unto them, Strive to enter in at the ſtrait gate; for many, I ſay unto you, ſhall ſeek to enter in, and ſhall not be able. He does not ſay, that but few ſhall be ſaved; (as ſome have preſumptuouſly ventur'd to determine) but only few in compariſon of thoſe many, that ſhall ſeek to enter in, and ſhall not be able.
In theſe Words we may conſider theſe Two Things.
Firſt, The Duty enjoined, Strive to enter in at the ſtrait gate.
Secondly, The Reaſon or Argument to enforce it, for many ſhall ſeek to enter in, and ſhall not be able.
Firſt, The Duty enjoined; Strive to enter in at the ſtrait gate. Which words being Metaphorical, I ſhall ſtrip them of the Metaphor, that ſo we may ſee the plain meaning of them. Now by this Metaphor, or rather Allegory, theſe Three Things are plainly intended.
1ſt. The Courſe of a Holy and Chriſtian Life, in order to the obtaining of Eternal Happineſs, is here repreſented to us by a way, which every Man, that would come to Heaven, muſt walk in. For ſo St. Matth. (who expreſſeth this more fully) makes mention of a way; as well as a gate, by which we muſt enter into it; Strait is the gate, and narrow is the way, that leadeth to Life. And this, tho' it be not expreſs'd by St. Luke, is neceſſarily underſtood, Strive to enter in by the ſtrait gate, that is, into the way that leads to life.
2dly, The firſt Difficulties of a Holy and Religious Courſe of Life, are here repreſented to us by a ſtrait Gate. For the Gate at which we enter, and the way in which we walk, can ſignifie nothing elſe, but the beginning and progreſs of a Holy and Religious Courſe.
3dly. Our Diligence and Conſtancy in this Courſe, are repreſented by ſtriving, a word which hath a great Force and Emphaſis in it, foreign, a Metaphor taken from the earneſt Contention which was uſed in the Olympick Games, by thoſe who ſtrove for Maſtery in running or wreſtling, or any of the other Exerciſes which were there uſed.
Secondly, Here is a Reaſon added to enforce the Exhortation or Duty; for many ſhall ſeek to enter in, and ſhall not be able; that is, there are a great many that will do ſomething in Chriſtianity, and make ſome faint attempts to get to Heaven, who yet ſhall fall ſhort of it, for want of ſuch a firm Reſolution and Earneſtneſs of Endeavour, as is neceſſary to the attaining of it.
Having thus explained the Words, I ſhall take occaſion from the firſt part of them, namely, the Duty or Exhortation, to handle theſe three Points, very uſeful for us to conſider, and to be well inſtructed in.
1ſt. The Difficulties of a Holy and Chriſtian Courſe.
2dly, The firm Reſolution, and earneſt Endeavour that is required on our part for the conquering of theſe Difficulties.
3dly, That theſe Difficulties are not ſo great and inſuperable, as to be a juſt Diſcouragement to our Endeavours; if we will ſtrive, we may maſter them.
Firſt, The Difficulties of a Holy and Chriſtian Courſe. And theſe are either from our ſelves, or from ſomething without us.
1. From our ſelves, from the Original Corruption and Depravation of our Nature, and the power of evil Habits and Cuſtoms, contracted by vicious Practices. Our Natures are vitiated and depraved, inclined to evil, and impotent to good; beſides that being habituated to Sin and Vice, it is a matter of infinite Difficulty to break off a Cuſtom, and to turn the courſe of our Life another way. Now becauſe this is the difficulty of our firſt Entrance into Religion, it is repreſented by a ſtrait Gate which is hard to get through.
2. There are likewiſe other difficulties from without; as namely, the Oppoſition and Perſecution of the World, which was very raging and violent in the firſt beginnings of Chriſtianity. And this our Saviour repreſents by the ruggedneſs and roughneſs of the Way, as St. Matth. expreſſeth it, Chap. 7.14. Strait is the gate, and narrow is the way that leads to Life, foreign, confragoſa eſt via, (ſo Grotius renders it) the Way is craggy, full of Afflictions and Troubles.
So that theſe are the two great Difficulties in a Chriſtian Courſe, Indiſpoſition from within, and Oppoſition from without.
1. Indiſpoſition from within. And this makes Religion ſo much the more difficult, becauſe it checks us at our very firſt Entrance upon our Chriſtian Courſe, and makes us unwilling to ſet out. The Corruption of our Nature, and thoſe vicious Habits which by a long cuſtom of Sin we have contracted, do ſtrongly encline us the contrary way, ſo that a Man muſt offer great Force and Violence to himſelf that will conquer this Difficulty. It is one of the hardeſt things in the World to break off a vicious Habit, and to get looſe from the Tyranny of Cuſtom. The Prophet Jeremiah ſpeaks of it, as next to a natural Impoſſibility, chap. 13.23. Can the Ethiopian change his skin? or the Leopard his ſpots? Then may ye alſo do good, that are accuſtomed to do evil. This requires great Striving indeed. Nothing ſhows the Spirit, and Reſolution of a Man more, than to contend with an inveterate Habit; for in this caſe a Man ſtrives againſt the very bent and inclination of his Soul; and 'tis eaſier to ſet a Man againſt all the World, than to make him fight with himſelf: and yet this every Man muſt do, who from any wicked courſe of Life, betakes himſelf ſeriouſly to Religion: he muſt as it were lay violent Hands upon himſelf, and fight with the Man he was before; and this in Scripture is emphatically expreſt to us, by crucifying the old Man, with the Affections and Luſts thereof. A Chriſtian when he firſt enters upon a Holy and good Courſe of life, is repreſented as two Perſons or Parties at civil Wars one with another; the Old, and the New Man: So that whoever will be a Chriſtian muſt put off himſelf, and become another Man; and 'tis no eaſie matter for a Man to quit himſelf.
2. In our Chriſtian Courſe, we muſt likewiſe expect to meet with great Oppoſition from without. Bleſſed be God, Chriſtianity hath generally been for many Ages free from this Difficulty, which attended the firſt Profeſſion of it; it was then indeed a very ſteep and craggy way, very rough and thorny, not to be travelled in without Sweat and Blood; then the Dangers and Hazards of that Profeſſion were ſuch, as were not to be encountred by a mere moral Reſolution, and the natural Strength of Fleſh and Blood; the Perſecution that attended it was ſo hot, and the Torments which threatned it ſo terrible, that the ſenſual and inconſiderate part of Mankind would rather venture Hell at a diſtance, than run themſelves upon ſo preſent and evident a Danger.
But ſince theſe Ages of Perſecution, this Difficulty hath been in a great meaſure removed. Not but that the true Religion hath ſtill its Enemies in the world; but they are not let looſe, as they were in thoſe times; It is ſtill perſecuted and expoſed to the Malice and Reproach, but not to the Rage and Fury of unreaſonable Men. In the calmeſt times there is hardly any Man can be a ſtrict and ſincere Chriſtian, without being liable to Hatred and Contempt, without denying himſelf many of thoſe worldly Advantages, which thoſe who make no Conſcience of the ſtrict Laws of Chriſtianity may make to themſelves; ſo that at all times it requires a good degree of Conſtancy and Reſolution to perſevere in a Holy Courſe, and to bear up againſt the Oppoſition of the World, and to withſtand its Temptations, to be harmleſs and blameleſs in the midſt of a crooked and perverſe Nation; not to be infected with the eminent and frequent Examples of Vice, and carryed down with the ſtream of a corrupt and degenerate Age. So that tho' our Difficulties be not always the ſame, and equal to thoſe which the Primitive Chriſtians encountred, yet there is enough to exerciſe our beſt Reſolution and Care; tho' the main Body of the Enemies of Chriſtianity be broken, and the Sons of Anak be deſtroyed out of the Land; yet ſome of the old Inhabitants are ſtill left, to be Thorns in our Sides, and Pricks in our Eyes, that true Religion may always have ſomething to exerciſe its Force and Vigour upon. I have done with the firſt Point, the Difficulties of a Chriſtian Courſe. I proceed to the
Second, The earneſt Endeavour that is to be uſed on our Part, for the conquering of theſe Difficulties. And to the buſineſs of Religion, if we will ſet upon it in good earneſt, theſe three things are required.
1ſt, A mighty Reſolution to engage us in a Holy and Chriſtian Courſe.
2dly, Great Dilligence and Induſtry to carry us on in it.
3dly, An invincible Conſtancy to carry us through it, and make us perſevere in it to the end.
1ſt, A mighty Reſolution to engage us in a Holy and Good Courſe. For want of this, moſt Men miſcarry and ſtumble at the very Threſhold, and never get through the ſtrait Gate, never maſter the Difficulties of the firſt Entrance. Many are well diſpoſed toward Religion, and have fits of good Inclination that way, (eſpecially in their young and tender Years) but they want firmneſs of Reſolution to conquer the Difficulties of the firſt entrance upon a religi-and virtuous Life; like the young Man that came to our Saviour, well inclined to do ſome good thing, that he might inherit eternal Life; but when it came to the point, he gave back, he was divided betwixt Chriſt and the World, and had not reſolution enough to part with all for him.
Many Men (I doubt not) have frequent Thoughts and Deliberations about a better Courſe of Life, and are in a good Mind to take up, and break off that lewd and riotous Courſe they are in; but they cannot bring themſelves to a fixt Purpoſe and Reſolution: and yet without this nothing is to be done, the double minded Man is unſtable in all his ways. There muſt be no Indifferency and Irreſoluteneſs in our Minds, if we will be Chriſtians; we muſt not ſtop at the Gate, but reſolve to preſs in. We ſee that Men can take up peremptory Reſolutions in other matters, to be rich and great in the World, and they can be true and ſtedfaſt to theſe Reſolutions; and why ſhould not Men reſolve to be Wiſe and Happy, and ſtand to theſe Reſolutions, and make them good? God is more ready to aſſiſt and ſtrengthen theſe kind of reſolutions than any other; and I am ſure no man hath ſo much reaſon to reſolve upon any thing, as to live a Holy and Virtuous Life; no other reſolution can do a man that good, and bring him that comfort and happineſs, that this will.
2dly, The buſineſs of Religion, as it requires a mighty Reſolution to engage us in a holy and good courſe, ſo likewiſe a great Diligence to carry us on in it. When we are got through the ſtrait gate, we muſt account to meet with many difficulties in our way; there are in the courſe of a Chriſtian's Life many Duties to be performed, which require great pains and care; many Temptations to be reſiſted, which will keep us continually upon our guard; a great part of the Way is up Hill, and not to be climb'd without Labour; and the Scripture frequently calls upon us, to work out our Salvation with fear and trembling, that is with great Care and Induſtry; to give all diligence to make our calling and election ſure; to follow Holineſs, foreign, to purſue it with great earneſtneſs. Nothing of this World that is of value, is to be had upon other terms; and we have low thoughts of Heaven, if we think any pains too much to get thither.
3dly, The buſineſs of Religion requires an invincible Conſtancy to carry us through it, and to make us perſevere in it to the End. Reſolution may make a good entrance; but it requires great Conſtancy and Firmneſs of Mind, to hold out in a good Courſe. A good Reſolution may be taken up, upon a preſent heat, and may cool again; but nothing but a conſtant and ſteady temper of Mind will make a man perſevere; and yet without this, no Man ſhall ever reach Heaven. He that continueth to the end ſhall be ſaved; but if any Man draw back, God's Soul will have no pleaſure in him. God puts this Caſe by the Prophet, and determines it, Ezekiel 18.24. When the righteous Man turneth away from his Righteouſneſs, ſhall he live? all his Righteouſneſs that he hath done, ſhall not be mentioned; in his Treſpaſs that he hath treſpaſſed, and in his Sin that he hath ſinned, in them he ſhall die; nay ſo far will his Righteouſneſs be from availing him, if he do not perſevere in it, that it will render his Condition much worſe, to have gone ſo far towards Heaven, and at laſt to turn his Back upon it. So St. Peter tells us, 2 Pet. 2.20, 21. For if after they have eſcaped the Pollutions of the World, through the knowledge of the Lord and Saviour Jeſus Chriſt, they are again entangled therein and overcome; the latter end is worſe with them than the beginning; for it had been better for them not to have known the way of Righteouſneſs, than after they have known it, to turn from the holy Commandment delivered unto them. I proceed to the
Third Point, namely, That the Difficulties of a Holy and a Chriſtian Life are not ſo great and inſuperable, as to be a juſt ground of diſcouragement to our Endeavours. All that I have ſaid concerning the Difficulties of Religion, was with no deſign to damp, but rather to quicken our Induſtry; for, upon the whole matter, when all things are duly conſidered, it will appear, that Chriſt's yoke is eaſy and his burthen light; that the Commandments of God are not grievous; no, not this Commandment of ſtriving to enter in at the ſtrait gate; which I ſhall endeavour to make manifeſt by taking theſe Four things into conſideration.
1. The Aſſiſtance which the Goſpel offers to us. God hath there promiſed to give his holy Spirit to them that ask him; and by the aſſiſtance of God's Holy Spirit, we may be able to conquer all thoſe difficulties. Indeed if we were left to our ſelves, to the impotency and weakneſs of our own Nature, we ſhould never be able to cope with theſe Difficulties; every Temptation would be too hard for us; every little Oppoſition would diſcourage us: but God is with us, and there is nothing too hard for him. If the Principles of a Holy Life, were only the Birth of our own Reſolution, they would eaſily be born down; but they are from God, of a Heavenly Birth and Original; and whatſoever is born of God, overcometh the World. John 1.12, 13. As many as received him, to them gave he power (foreign, the priviledge) to become the Sons of God, even to them that believe on his Name, which were born not of blood, nor of the will of the fleſh, nor of the will of man, but of God.
God conſiders the Impotency of Humane Nature, in this deprav'd and degenerate ſtate into which we are ſunk, and therefore he hath not left us to our ſelves; but when he commands us to work out our own Salvation, he tells us for our Encouragement, that he himſelf works in us both to will and to do; he does not bid us to be ſtrong in our own ſtrength, for he knows we have no ſtrength of our own, but to be ſtrong in the Lord, and in the power of his might; and what may not even a weak Creature do, that is ſo powerfully aſſiſted? If we will but make uſe of this ſtrength, nothing can be too hard for us. All that God expects from us is, That we ſhould comply with the motions of his Spirit, and be as ſincere in the Uſe of our own endeavours, as he is in the offers of his Grace and Aſſiſtance.
2. Let us conſider, That the greateſt Difficulties are at firſt; 'tis but making one manful Onſet, and ſuſtaining the firſt Brunt, and the Difficulties will abate and grow leſs, and our ſtrength will every day encreaſe and grow more. The Gate is ſtrait: but when we have once got through it, our feet will be ſet in an open place. After ſome ſtrugling to get through, we ſhall every day find our ſelves at more Eaſe and Liberty. It will be very hard at firſt, to maſter our vicious Inclinations, to change the habit of our Minds, and the courſe of our Lives, and to act contrary to what we have been long accuſtomed: but this Trouble laſts but for a little while; theſe Pangs of the New-Birth, tho' they be ſharp, yet they are not uſually of long continuance.
It does indeed require great Reſolution and firmneſs of Mind, to Encounter the firſt Difficulties of Religion: but if we can but ſtand it out for one brunt, our Enemy will give way, and the pleaſure of Victory will tempt us on. It is troubleſome to conflict with great Difficulties, and Men are loth to be brought to it: but when we are engaged, it is one of the greateſt pleaſures in the World to prevail and Conquer. Many Men are loth to go to War; but after a little Succeſs, they are as loth to give over; that which was a terrour to them at firſt, turns into a pleaſure.
3. Conſider that Cuſtom will make any courſe of life tolerable, and moſt things eaſie. Religion, and the practice of a Holy Life is difficult at firſt: but after we are once habituated to it, the trouble will wear off by degrees, and that which was grievous will become eaſie; nay, by degrees, much more pleaſant than ever the contrary practice was We ſee the daily experience of this, in the moſt difficult and laborious Employments of this World; a little pains tires a Man at firſt, but when he is once ſeaſoned and enured to Labour, Idleneſs becomes more tedious and troubleſome to him than the hardeſt work. Cuſtom will make any thing eaſie, tho' it be a little unnatural. Nothing is more unnatural than Sin; 'tis not according to our Original Nature and Frame, but it is the Corruption and Depravation of it, a ſecond Nature ſuperinduced upon us by Cuſtom: whereas the practice of Holineſs and Virtue is agreeable to our Original and Primitive State, and Sin and Vice are the perverting of Nature, contrary to our Reaſon, and the deſign of our Beings, and to all Obligations of Duty and Intereſt: But by returning to God and our Duty, we return to our Primitive State, we act naturally, and according to the intention of our Beings; and when the force of a contrary Cuſtom is taken off, and the Byaſs clapt on the other ſide, we ſhall run the ways of God's Commandments with more delight and ſatisfaction, than ever we found in the Ways of Sin.
For Sin is a violence upon our Natures, and that is always uneaſie, yet it is made more tolerable by Cuſtom: but Religion reſtores Men to their natural State, and then we are at eaſe and reſt. Religion is at firſt a yoke and burthen: but unleſs we take this upon us, we ſhall never find reſt to our Souls.
4thly and laſtly, Conſider the Reward that Religion propounds, and this muſt needs ſweeten and mitigate all the Troubles and Difficulties that are occaſioned by it. This ſtrait gate, through which we muſt enter, and this craggy way which we are to climb up, leads to life; and he is a lazy man indeed, that will not ſtrive and ſtruggle for Life. All that a man can do, he will do for his Life, for this miſerable Life, which is ſo ſhort and uncertain, and born to trouble as the ſparks fly upward; a Life not worth the having, nor worth the keeping with any great care and trouble, if it were not in order to a better and happier life. But 'tis not this life which our Saviour means; that indeed were not worth all this ſtriving for: 'Tis Eternal Life; a State of perfect and endleſs Happineſs; of joys unſpeakable and full of glory. And who would not ſtrive to enter in at that gate, which leads to ſo much Felicity? Can a Man poſſibly take too much pains, be at too much trouble for a few Days, to be happy for ever?
So often as I conſider what incredible Induſtry Men uſe for the Things of this Life, and to get a ſmall Portion of this World, I am ready to conclude, That either Men do not Believe the Rewards of another World, or that they do not underſtand them; elſe they could not think much to be at the ſame pains for Heaven, that they can chearfully beſtow for the obtaining of theſe Corruptible things. Can we be ſo unconſcionable, as to think God unreaſonable, when he offers Heaven and Everlaſting Happineſs to us, upon as eaſy Terms, as any thing in this World is ordinarily to be had? And are not we very fooliſh and unwiſe, to put away Eternal Life from us, when we may have it upon Terms ſo infinitely below the true worth and value of it?
I have now done with the Three Things which I propounded to ſpeak to from the firſt part of theſe Words, which are ſo many Arguments to enforce the Exhortation here in the Text; to ſtrive to enter in at the ſtrait gate, and to give all Diligence, by the courſe of a Holy and Virtuous life, to get to Heaven; and we may aſſure our ſelves, that nothing leſs than this will bring us thither. So our Saviour tells us, in the latter part of the Text; that many ſhall ſeek to enter in, and ſhall not be able. I proceed now to the
Second part of the Text; the Reaſon or Argument whereby this Exhortation is enforced; Strive to enter in at the ſtrait gate; for many, I ſay unto you, ſhall ſeek to enter in, and ſhall not be able. Every ſeeking to enter in will not gain our admiſſion into Heaven; therefore there muſt be ſtriving: For Men may do many things in Religion, and make ſeveral faint Attempts to get to Heaven, and yet at laſt fall ſhort of it, for want of that earneſt Contention and Endeavour which is neceſſary to the attaining of it. We muſt make Religion our buſineſs, and ſet about it with all our might, and perſevere and hold out in it, if ever we hope to be admitted to Heaven; for many ſhall ſeek to enter, that ſhall be ſhut out.
Now what this ſeeking is, which is here oppoſed to ſtriving to enter in at the ſtrait gate, our Saviour declares after the Text, v. 25. When once the Maſter of the Houſe is riſen up, and hath ſhut to the door; and ye begin to ſtand without, and knock at the door, ſaying, Lord, Lord, open unto us; and he ſhall anſwer and ſay unto you, I know you not whence ye are: Then ſhall ye begin to ſay, we have eaten and drunk in thy Preſence, and thou haſt taught in our ſtreets; but he ſhall ſay, I tell you, I know you not whence ye are; depart from me all ye workers of Iniquity. St. Matth. mentions ſome other Pretences which they ſhould make; upon which they ſhould lay claim to Heaven, Mat. 7.21, 22, 23. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of Heaven: but he that doth the will of my Father which is in Heaven. Many will ſay unto me in that Day, Lord, Lord, have we not Propheſied in thy Name? and in thy Name have caſt out Devils? and in thy Name done many wonderful works? And then will I profeſs unto them, I never knew you; depart from me ye that work Iniquity. After all their ſeeking to enter in, and notwithſtanding all theſe Pretences, they ſhall be ſhut out, and be for ever baniſht from the Preſence of God. This ſhall be their doom, which will be much the heavier, becauſe of the diſappointment of their confident expectation and hope. So St. Luke tells us, v 28. There ſhall be weeping and gnaſhing of Teeth; when ye ſhall ſee Abraham▪ and Iſaac, and Jacob, and all the Prophets in the Kingdom of God, and ye your ſelves thruſt out. And they ſhall come from the Eaſt, and from the Weſt, and from the North, and from the South, and ſhall ſit down in the Kingdom of God. To which St. Matthew adds, Chap 8. v. 12. But the Children of the Kingdom ſhall be caſt out into utter darkneſs; there ſhall be weeping and gnaſhing of teeth. And then our Saviour concludes (Luke 13.30) Behold, there are laſt that ſhall be firſt, and firſt which ſhall be laſt. From all which it appears, with what Confidence many Men, upon theſe falſe Pretences (which our Saviour calls ſeeking to enter in) ſhall lay claim to Heaven, and how ſtrangely they ſhall be diſappointed of their expectation and hope; when they ſhall find themſelves caſt out of Heaven, who they thought had out done all others in Religion, and were the only Members of the true Church, and the Children and Heirs of the Kingdom; and ſhall ſee others, whom they thought to be out of the Pale of the true Church, and excluded from all terms of Salvation, come from all Quarters, and find free Admiſſion into Heaven; and ſhall find themſelves ſo groſly and widely miſtaken, that thoſe very Perſons, whom they thought to be laſt, and of all others fartheſt from Salvation, ſhall be firſt; and they themſelves whom they took for the Children of the Kingdom, and ſuch as ſhould be admitted into Heaven in the firſt place, ſhall be rejected and caſt out.
So that by ſeeking to enter, we may underſtand all thoſe things which M…n may do in Religion, upon which they ſhall pretend to lay claim to Heaven, nay and confidently hope to obtain it; and yet ſhall be ſhamefully diſappointed, and fall ſhort of it. Whatever Men think, and believe, and do in Religion, what Privileges ſoever Men pretend, what Ways and Means ſoever Men endeavour to appeaſe the Deity, and to recommend themſelves to the Divine Favour and Acceptance, all this is but ſeeking to enter in, and is not that ſtriving which our Saviour requires. If Men do not do the will of God, but are workers of Iniquity, it will all ſignify nothing to the obtaining of Eternal Happineſs.
Our Saviour here inſtanceth in Mens Profeſſion of his Religion, calling him Lord, Lord; in their perſonal Familiarity and Converſation with him, by eating and drinking in his Preſence and Company; in their having heard him preach the Doctrine of Life and Salvation, Thou haſt taught in our ſtreets; in their having propheſied, and wrought great Miracles in his Name and by his Power, Have we not propheſied in thy Name? and in thy Name caſt out devils? and in thy Name done many wonderful works? Theſe were great and glorious Things which they boaſted of; and yet nothing of all this will do, if Men do not the Will of God; notwithſtanding all this, he will ſay unto them, I know ye not whence ye are, depart from me, ye workers of Iniquity.
And by a plain Parity of Reaſon, whatever elſe Men do in Religion, what Attempts ſoever Men may make to get to Heaven, upon what Priviledges or Pretences ſoever they may lay claim to eternal Life, they will certainly fall ſhort of it, if they do not do the will of God, but are workers of Iniquity. My buſineſs therefore at this time ſhall be, to diſcover the ſeveral falſe Claims and Pretences which Men may make to Heaven, and yet ſhall never enter into it. And to this purpoſe I ſhall inſtance in ſeveral Particulars, by one or more of which, Men commonly delude themſelves, and are apt to entertain vain and ill-grounded hopes of eternal Salvation.
1ſt, Some truſt to the external Profeſſion of the true Religion.
2dly, Others have attained to a good degree of Knowledge in Religion, and they rely much upon that.
3dly, There are others that find themſelves much affected with the Word of God, and the Doctrines contained it it.
4thly, Others are very ſtrict and devout in the external Worſhip of God.
5thly, Others confide much in their being Members of the only true Church, in which alone Salvation is to be had, and in the manifold Privileges and Advantages which therein they have above others of getting to Heaven.
6thly, Others think their great Zeal for God, and his true Religion, will certainly ſave them.
7thly, Others go a great way in the real Practice of Religion.
8thly, Others rely much upon the Sincerity of their Repentance and Converſion, whereby they are put into a ſtate of Grace, and become the Children of God, and Heirs of everlaſting Life; and being once truly ſo, they can never fall from that State, ſo as finally to miſcarry.
Laſtly, Others venture all upon a Death-bed Repentance, and their Importunity with God to receive them to Mercy at the laſt.
I ſhall briefly go over theſe particulars, which are the ſeveral ways whereby Men ſeek to enter into Heaven, and hope to get thither at laſt; and ſhall ſhew the Inſufficiency of them; and that there is ſomething beyond all this neceſſary to be done for the attainment of Everlaſting Salvation.
1ſt, Some truſt to the mere external Profeſſion of the true Religion, and think it enough to call Chriſt, Lord, Lord, to be baptized in his Name, and thereby to be admitted Members of the Chriſtian Church. What the Apoſtle ſays of the Profeſſion of the Jewiſh Religion, and the outward Badge of it, Circumciſion, may be applied to the Profeſſion of Chriſtianity made in Baptiſm, Rom. 2.17, 25, 28, 29. Behold, thou art called a Jew, and reſteſt in the Law, and makeſt thy boaſt of God. Circumciſion verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy Circumciſion is made Ʋncircumciſion: For he is not a Jew that is one outwardly, neither is that Circumciſion, which is outward in the Fleſh; but he is a Jew which is one inwardly, and Circumciſion is that of the heart, in the ſpirit, and not in the letter. The Caſe is the ſame of thoſe who make only an outward Profeſſion of Chriſtianity. Baptiſm verily profiteth, if we perform the Condition of that Covenant which we entred into by Baptiſm; but if we do not, our Baptiſm is no Baptiſm: For he is not a Chriſtian, which is one outwardly, nor is that Baptiſm which is outward in the Fleſh; but he is a Chriſtian which is one inwardly, and Baptiſm is of the Heart, in the Spirit, and not in Water only. So St. Peter tells us, 1 Pet. 3.21. that Baptiſm is not only the waſhing of the Body with Water, and the putting away of the Filth of the Fleſh; but the anſwer of a good Conſcience towards God.
The Promiſe of eternal Life and Happineſs is not made to the external Profeſſion of Religion, without the ſincere and real Practice of it. Why call ye me, Lord, Lord, (ſays our Saviour) and do not the things which I ſay? The Scripture hath no where ſaid, he that is baptized ſhall be ſaved; but he that believeth and is baptized, he that repenteth and is baptized, ſhall be ſaved. This deſerves to be ſeriouſly conſidered by a great many Chriſtians, who have nothing to ſhew for their Chriſtianity, but their Names; whoſe beſt Title to Heaven is their Baptiſm, an Engagement entred into by others in their Name, but never confirmed and made good by any Act of their own; a thing which was done before they remember, and which hath no other effect upon their Hearts and Lives, than if it were quite forgotten.
2dly, There are others who have attained to a good degree of Knowledge in Religion, and they hope that will ſave them. But if our Knowledge in Religion, though never ſo clear and great, do not deſcend into our Hearts and Lives, and govern our Actions, all our hopes of Heaven are built upon a falſe and ſandy Foundation. So our Saviour tells us, Matth. 7.26. Every one that heareth theſe ſayings of mine, and doth them not, ſhall be likened unto a fooliſh man, which built his Houſe upon the Sand. And John 13.17. If ye know theſe things, happy are ye if ye do them.
There is not a greater Cheat in Religion, nothing wherein Men do more groſly impoſe upon themſelves, than in this matter, as if the Knowledge of Religion, without the Practice of it, would bring Men to Heaven. How diligent are many in reading and hearing the Word of God, who yet take no care to practiſe it in their Lives? Like thoſe in the Prophet, Ezek. 33.31. of whom God complains, They come unto thee as the People cometh, and they ſit before thee as my People, and they hear my words; but they will not do them. None do ſo fooliſhly, and yet ſo deſervedly miſs of Happineſs, as thoſe who are very careful to learn the way to Heaven, and when they have done, will take no pains at all to get thither.
3dly, There are others who find themſelves much affected with the Word of God, and the Preaching of it; and this they take for a very good Sign, that it hath its due effect upon them. And this happens very frequently, that the Word of God makes conſiderable Impreſſions upon Men for the preſent, and they are greatly affected with it, and troubled for their Sins, and afraid of the Judgments of God, and the terrible Vengeance of another world; and upon this they take up ſome Reſolutions of a better Courſe, which after a little while vaniſh and come to nothing. This was the Temper of the People of Iſrael, they delighted to hear the Prophet ſpeak to them in the Name of God, Ezek. 33.32. And lo, thou art unto them as a very lovely Song of one that hath a pleaſant Voice, and can play well upon an Inſtrument; for they hear thy words, but they do them not. Mark 6.20. it is ſaid that Herod had a great reverence for John the Baptiſt, that he obſerved him, and heard him gladly; but yet for all that, he continued the ſame cruel and bad Man that he was before. And in the Parable of the Sower, Matth. 13.20. there are one ſort of Hearers mention'd, who, when they heard the word, received it with joy; but having no root in themſelves, they endured but for a while, and when Tribulation or Perſecution ariſeth, becauſe of the Word, preſently they are offended. There are many Men who have ſudden Motions in Religion, and are mightily affected for the preſent: but it muſt be a rooted and ſixt Principle, that will endure and hold out againſt great Difficulties and Oppoſition. Acts 24.25. it is ſaid, that when St Paul reaſoned of Righteouſneſs, and Temperance, and Judgment to come, Felix trembled; and nothing is more frequent, than for Men to be mightily ſtartled at the Preaching of the Word, when their Judgments are convinced and born down, and their Conſciences touched to the quick; a lively repreſentation of the Evil of Sin, and the infinite Danger of a ſinful Courſe, may ſtir up the Paſſions of Grief and Fear, and dart ſuch ſtings into the Conſciences of Men, as may make them extremely reſtleſs and unquiet, and work ſome good Thoughts and Inclinations in them towards a better Courſe; and yet like Metals, when the heat is over, they may be the harder for having been melted down.
4thly, Others ſhew great Strictneſs and Devotion in the Worſhip of God, and this they hope will be accepted, and cannot ſail to bring them to Heaven: and yet ſome of the worſt of Men have been very eminent for this. The Phariſees were the moſt exact People in the world in matter of external Ceremony and Devotion; and yet for all this, our Saviour plainly tells them, that they were farther from the Kingdom of God, than thoſe who ſeemed to be fartheſt, than Publicans and Harlots; and that becauſe they were ſo very bad, under ſo great a pretence of Devotion, therefore they ſhould receive the greater Damnation.
Not but that External Devotion is a neceſſary expreſſion of Religion, and highly acceptable to God, when it proceeds from a pious and devout Mind, and when Men are really ſuch in their Hearts and Lives, as their external Devotion repreſents them to be: But when the outward Garb of Religion is only made a Cloak for Sin and Wickedneſs, when there is nothing within to anſwer all the Shew that we ſee without, nothing is more odious and abominable to God. Theſe are mere Engines and Puppits in Religion, all the Motions we ſee without proceed from an artificial Contrivance, and not from any inward Principle of Life; and as no Creature is more ridiculous than an Ape, becauſe the Beaſt makes ſome pretence to human Shape; ſo nothing is more fulſome than this hypocritical Devotion, becauſe it looks like Religion, but is the fartheſt from it of any thing in the World.
5thly, Others confide very much in their being Members of the only true Church, in which alone Salvation is to be had, and in the manifold Privileges and Advantages which they have thereby above others, of getting to Heaven. Thus the Jews confined Salvation to themſelves, and looked upon all the reſt of the World as excluded from it. And not only ſo, but they believed that by one means or other every Iſraelite ſhould be ſaved. So that they were the Jewiſh Catholick Church, out of which there was no hope of Salvation for any.
The ſame Pretence is made by ſome Chriſtians at this day, who engroſs Salvation to themſelves, and will allow none to go to Heaven out of the Communion of their Church; and have ſo ordered the matter, that hardly any that are in it can miſcarry. They are Members of an infallible Church, which cannot poſſibly err in Matters of Faith, they have not only eat and drunk in Chriſt's preſence, but have eat and drunk his very Corporal Preſence, the natural Subſtance of his Fleſh and Blood; they have not only our bleſſed Saviour, but innumerable other Interceſſors in Heaven; they have not only their own Merits to plead for them, but in caſe they be defective, they may have the Merits of others aſſigned and made over to them, out of the infinite Stock and Treaſure of the Church, upon which they may challenge Eternal Life, as of right and due belonging to them; and by a due courſe of Confeſſion and Abſolution, may quit ſcores with God for all their Sins from time to time. Or if they have neglected all this, they may, after the moſt flagitious courſe of Life, upon Attrition (that is, upon ſome Trouble for Sin, out of fear of Hell and Damnation) joined with Confeſſion, and Abſolution, get to Heaven at laſt; provided the Prieſt mean honeſtly, and do not for want of Intention, deprive them of the ſaving Benefit and Effect of this Sacrament.
But is it poſſible Men can be deluded at this Rate! as to think that Confidence of their own good Condition, and want of Charity to others, will carry them to Heaven? That any Church hath the Privilege to ſave impenitent Sinners? And they are really impenitent, who do not exerciſe ſuch a Repentance, as the Goſpel plainly requires; and if Men dye in this ſtate, whatever Church they are of, the great Judge of the World hath told us, that he will not know them, but will bid them to depart from him, becauſe they have been Workers of Iniquity.
6thly, Others think that their Zeal for God and his true Religion will certainly ſave them. But Zeal, if it be not according to Knowledge, if it be miſtaken in its Object, or be irregular and exceſſive in the degree, is ſo far from being a Virtue, that it may be a great Sin and Fault; and tho' it be for the Truth, yet if it be deſtitute of Charity, and ſeparated from the Virtues of a good Life, it will not avail us. So St. Paul tells us, that tho' a Man ſhould give his Body to be burnt; yet if he have not Charity, it is nothing.
7thly, Others go a great way in the real Practice of Religion, and this ſure will do the buſineſs. And it is very true, and certain in experience, that Religion may have a conſiderable Awe and Influence upon Men's Hearts and Lives, and yet they may fall ſhort of Happineſs. Men may in many conſiderable Inſtances perform their Duty to God and Man; and yet the retaining of one Luſt, the practice of any one known Sin, may hinder them from entring in at the ſtrait Gate. Herod did not only hear John gladly, but did many things in Obedience to his Doctrine; and yet he was a very bad Man. The Phariſee thanked God (and it may be truly) that he was not like other Men, an extortioner, or unjuſt, or an adulterer; and yet the penitent Publican was juſtified before him. The young Man who came to our Saviour to know what he ſhould do to enter into Life, and of whom our Saviour teſtifies, that he was not far from the Kingdom of God, and that he wanted but one thing; yet for want of that he miſcarried. And St. James aſſures us, that if a Man keep the whole Law. and yet fail in one point, he is guilty of all, If we be workers of Iniquity in any one kind Chriſt will diſown us, and bid us depart from him.
8thly, Others rely upon the Sincerity of their Repentance and Converſion, whereby they are put into a ſtate of Grace, from whence they can never finally fall. They did once very heartily repent of their wicked Lives, and did change their Courſe, and were really reformed, and continued a great while in that good Courſe. And all this may be certainly true; but it is as certain that they are relapſed into their former evil Courſe: And if ſo, the Prophet hath told us their Doom, that if the righteous man forſake his Righteouſneſs, his Righteouſneſs ſhall not be remembred; but in the Sin that he hath ſinned, in that ſhall he die. So that a Righteous Man may turn from his Righteouſneſs, and commit Iniquity and dye in it. For the Prophet doth not here (as ſome vainly pretend) put a caſe, which is impoſſible in Fact ſhould happen, unleſs they will ſay, that the other Caſe which he puts together with it, of the wicked Mans turning away from his wickedneſs: and doing that which is lawful and right, is likewiſe impoſſible, which God forbid. And that Men may fall from a ſtate of Grace is no matter of Diſcouragement to good Men; but a good caution againſt Security, and an Argument to greater Care and Watchfulneſs, according to that of the Apoſtle, Let him that ſtandeth take heed leſt he fall; which Admonition were ſurely to little purpoſe, if it were impoſſible for them that ſtand to fall.
Laſtly, Others venture all upon a Death-bed Repentance, and their Importunity with God to receive them to Mercy at laſt. This indeed is only to ſeek, and not to ſtrive to enter in; and theſe perhaps are they whom our Saviour repreſents as ſtanding without, and knocking at the door, ſaying Lord, Lord, open unto us; Or as St. Matthew expreſſeth it, Many ſhall ſay to me in that day, Lord, Lord, which is moſt probably meant of the day of Judgment, when their Caſe is brought to the laſt extremity; and next to that is the day of Death, when Men are entring into a ſtate of endleſs Happineſs or Miſery. And no wonder, if the Sinner would then be glad, when he can no longer continue in this World, to be admitted into Happineſs in the next: but the Door is then ſhut to moſt Sinners, and it is a Miracle of God's Grace and Mercy, if any Repentance that Men can then exerciſe, (which at the beſt muſt needs be very confuſed and imperfect) will then be accepted; if any Importunity which Men can then uſe, will be available. For with what Face can we expect, that after all the evil Actions of a long Life, God ſhould be mollified towards us by a few good Words, and accept of a forc'd and conſtrained Repentance for all our wilful and deliberate Crimes, and that he ſhould forgive us all our Sins upon a little Importunity, when we can ſin no longer, and would repent no ſooner.
Let us then by all that hath been ſaid, be effectually perſwaded to mind the buſineſs of Religion in good earneſt, and with all our might, eſpecially the Practice of it, in the exerciſe of all the Graces and Virtues of a good Life. Let us heartily repent of all the Sins of our paſt Life, and reſolve upon a better courſe for the future; and let us not delay and put off this neceſſary Work to the moſt unfit and improper time of old Age, and Sickneſs, and Death: but let us ſet about it preſently, and enter upon a good Courſe, and make all the Speed and Progreſs in it we can.
And let us remember, that whatever we do in Religion will not bring us to Heaven if we do not do the will of our Father which is in Heaven; if we do not give up our ſelves to a conſtant and univerſal Obedience of his Laws. This is to ſtrive to enter in at the ſtrait Gate: And tho' we ſtrive to enter in a Thouſand other Ways, we ſhall not be able; and after all our Confidence and Conceit of our ſelves, and our own Righteouſneſs, and Security of our Salvation from the Privileges of any Church, it will be a ſtrange Damp and Diſappointment to us, to ſee the ſincere Chriſtians, who have done the Will of God, and lived in Obedience to his Laws, to come from all quarters, and Churches in the World, and ſit down with Abraham, Iſaac, and Jacob in the Kingdom of God, when we who thought our ſelves the Children of the Kingdom, ſhall be caſt out, becauſe we have been Workers of Iniquity. I will conclude all with thoſe plain Words of the Apoſtle, Rom. 2.7, 8, 9. To them, who by patient continuance in well-doing, ſeek for glory and honour, and Immortality; eternal Life: But unto them that are contentious, and do not obey the Truth, but obey Ʋnrighteouſneſs; indignation and wrath, tribulation, and anguiſh upon every Soul of Man that doth evil; in the day when God ſhall judge the Secrets of Men by Jeſus Chriſt according to the Goſpel.