The Mystery of the Gospel in Salvation, Sermon 19

The Mystery of the Gospel in Salvation · Sermon 19

p. 352Sinners ought to be most Seriously Solicitous to be Saved. SERMON XIX.

ACTS XVI.30.

And said, Sirs, What must I do to be saved?

IT is a very important Enquiry, and demandeth the closest Regards, from us all, to the Truths contained in it; which I have endeavoured to comprize in this Doctrine, viz.

DOCT. It is of the highest Concernment unto perishing Sinners, to be very solicitous, what they must do to be saved; or, to know, and practise, all that is necessary, in order to their Salvation.

The Method I proposed, in discoursing on this Text, and Doctrine, was;

I. To shew you what it is to be saved, or what is that Salvation which perishing Sinners stand in need of.

II. To evidence that perishing Sinners may be saved; or, there is a Possibility, notwithstanding their present miserable Condition, that they may be eternally saved.

p. 353III. Perishing Sinners must know and practise, all that is necessary, in order to their Salvation; or, there is something to be done, by them, that they may be saved.

IV. This is a Matter of the highest Concernment to them, and therefore they ought to be most seriously solicitous about it.

I am upon the last of these Heads; under which, I told you, I should consider these two Things; namely,

I. To be saved is a Matter of the highest Importance to perishing Sinners.

II. There is the greatest Reason, why perishing Sinners should be most seriously solicitous that they may be saved.

And I have spoken to the first of these, and shewed you, that every Child of Adam, from the highest to the lowest, is concerned in this Matter, and it is an Affair of the highest possible Concernment to him; because it is to save himself, his precious, and immortal Soul, than which nothing can so nearly affect any Man; and his certain, compleat, and endless, Happiness, or Misery, turneth upon it, than which nothing can be of greater Importance to him. If any thing in the World is, or can be, of Weight, and Moment, with us, certainly this of our being saved ought to be so, and that the highest that possibly can be; our own Weal, or Wo, compleat, and endless, unvoidably dependeth upon it.

I proceed now to the second Thing under this Fourth general Head.

II. To shew, that there is the greatest Reason, why every Sinner should be most seriously solicitous about his being saved. You see how solicitous the Iaylor was about his Salvation; he expressed p. 354himself with the greatest Concern, and even with Agony of Soul, Sirs, what must I do to be saved? He was most earnestly desirous to know what he ought to do, and he was willing to do all that he should know to be necessary, that he might be saved. And so ought every Sinner to be in good Earnest about his own Salvation; his Heart, and Soul, should be engaged in it, and he should apply himself hereto with the greatest Thoughtfulness, and Diligence; and not treat the Affairs of his Soul, and his eternal Salvation, as tho' they were little trifling Matters, to be regarded only by the By; but he should have his Heart set upon them, resolvedly fixed and determined to Mind them above all Things, and not suffer any Thing to divert, and hinder him from his constant Pursuit after them. He should be ever ready to hearken to Instruction, that he may be acquainted with the best Means to further his Salvation, and be ever ready to apply the Mean… to the End, that if possible he may obtain it. He should slip no Opportunity unimproved, willingly lose no Advantage, to promote his Salvation, and be very careful not to allow himself in any Thing that would prejudice his Views, quash his Hopes, or be an Impediment to his obtaining the Crown of Life▪ Th… every Sinner should be most seriously solicitous, what he shall do to be saved. The Reasonableness of this I shall endeavou… to enforce from these several Heads of …rguing; viz.

1. This is of all Concernments the greatest, and most necessary.

2. It is a Matter of very great Difficulty.

3. After all the Attempts of many▪ there are really but few that shall be saved.

4. Every one that shall be saved will b… s…iously solicitous about it.

1. This is of all Concernments the greatest, and most necessary. I have, I think, already evidenced, p. 355that it is a Matter of the highest possible Concernment unto poor perishing Sinners to be saved, and I do not now mean to go over the former Heads of Argument, nor to advance any new ones, in Proof, that our eternal Salvation is, of all Concernments, the greatest; but I shall only take Occasion from hence to argue the Reasonableness of every Man's being most solicitous about it.

For, certainly nothing can be more reasonable than, that every Man should employ his deepest Thought, and industrious Care, chiefly about that which, all Things considered, is of the greatest Importance to him. It argueth great Prudence, clear Understanding, mature Judgment, to give every Thing its due Weight, in our Thought, and Concern about it. If it be a Matter of no great Worth, and Value, in it self, and of no great Importance to us, to what Purpose will it be to spend our Thought, and Time, about it? For if we obtain it, we shall be little, or nothing the better for it; or if we miss of it, we shall be no great, if any, Sufferers by the Loss of it: And it would be Folly indeed to disquiet our selves for nothing. It is an Argument of very great Weakness, and Indiscretion, in Persons, to weary themselves for very Vanity, and to labour in the Fire to no good Purpose; to have their Hearts set upon Trifles, and their Souls engaged in that which is but Lyes, and Vanities, and Things wherein there is no Profit, as the Prophet Ieremiah spake, Jer. xvi.19. But to have our Minds deeply engaged, and our Labour vigorously spent, about what does most nearly concern us, and is of mighty Consequence to us; to secure what will render us compleatly, and forever happy, and fly, at the utmost Distance, from what would make us perfectly, and forever miserable; this will argue that we have a just View of Things, that we are wise, and prudent, in the Judgment which we p. 356make of them, and in our proportioning our Concern to the Importance of them: This will be to be wise for ourselves, for our best Interest, and for our latter End.

It is a Rule of Prudence, in the Affairs of the present Life, that a Man should be careful to secure a much greater Interest, though it be at the Expence of a lesser. Any Man will readily part with a Shilling to secure his Inheritance, or suffer a joint to be taken off that he may preserve Life. Since therefore the Salvation of the Soul, as our great and main Interest, unspeakably transcendeth all the Interests of the Body, and this present World; (as we have seen;) This then is what Men ought to be most thoughtful about, and laborious after, let the World go how it will with them, that they may get safe to Heaven, and may have their Desires more than answered, and their Hopes greatly exceeded, in the full, and lasting, Enjoyment of all that God hath promised.

We see what Pains Men take to gain what they esteem, and value, of this World; the Merchant projecteth, and bends his Thoughts, and ventures his Substance, and often hazards his Person, to encrease his Stores; the hardy Warriour undergoes the Fatigues of the Champain, long Marches, cold Lodgings, hard Fare, and stands the Enemies Fire, to get him a Name; and, when they have done all, their Estates wear away, and their Laurel soon withereth. And shall we not be as eager, and lay ourselves out as fervently, to gain the Happiness of Heaven, which is substantial, and durable? The Apostle observed of the Graecian Racers, who exactly dieted, and prepared their Bodies, before-hand, and then strained their Nerves, spent their Lungs, and tired their Bodies, with the Violence of their Motion, 1 Cor. ix.25. They do it, to obtain a corruptible Crown; (a pitiful, Wreath of Oaks, or Laurels, that fade in the p. 357using,) but we an incorruptible; a Crown of Glory in Heaven, which fadeth not away. And surely, this incorruptible Crown is worth contending, and agonizing for; it is the unum necessarium, the one Thing needful, and every Thing else is of no Value in comparison with it. Hence our Lord said, Luk. x.41, 42. Martha, Martha, thou art careful, and troubled, about many Things; but one Thing it needful; and Mary hath chosen that good Part, which shall not be taken away from her. It is very evident, that, by the one Thing needful, our Lord meant the Salvation of the Soul; for the sacred Story informs us, that the Two Sisters, Martha, and Mary, at whose House our Saviour then was, were very differently employed; that whilst Mary very devoutly sat at Iesus's Feet, and heard his Word, diligently attending to his pious, and heavenly, Instruction, which peculiarly related to her spiritual, and eternal Interest, Martha was cumbered about much serving, that is, in making Provision for the Entertainment, and Accommodation of the Body; And said Christ to her, Martha, Martha, thou art careful, and troubled, about many Things, i. e. such Things as relate only unto the Body; and the present Life, and therefore are but of lesser Moment; whereas, there is but one Thing needful, the Care of the Soul, and this good Part Mary hath chosen, while she is diligently hearkening to my Instruction, and therefore we will not take her off from this important Affair, to attend only the Services of the Body, and such a needless Ado about providing for it.

Our present Life doth not consist in the Abundance which a Man possesseth; Luk. xii.15. much less does our real Happiness depend upon it. We may be truly happy without any great Matter of this World; but we cannot possibly be happy, even in the greatest Fullness of this World, unless we partake of the Salvation offered in the Gospel; p. 358yea, a Man may possess the greatest Affluence of this World's Good, and be miserable after all, but it is impossible he should be miserable who is secure of the Salvation of his Soul; unless to possess all that is agreeable, and delightful, that is entertaining, and pleasureable, to our rational Nature, and to have a clear unclouded perception of our Enjoyments, without the least Fear of ever losing them, be the same Thing with being miserable. And therefore, what is there that any Man can be solicitous about, if not about this so great Salvation, which is so absolutely necessary to our true, and compleat, and everlasting Happiness? Since therefore, to be saved is of the greatest Concernment to us, certainly then we ought to be most seriously solicitous about it. But I have carried something of this Argument into the former Discourse, and therefore will not any farther enlarge upon it now, but proceed to the Second Head of Reasoning proposed; viz.

2. It is a Matter of exceeding great Difficulty to be saved, and therefore poor perishing Sinners had need to be most seriously solicitous about it. As Salvation is a Matter of the greatest Importance, so it challenges our greatest Solicitude; but yet, notwithstanding the great Importance of it, if it were a Thing that could easily be obtained, by bare wishing for it, or with very little Pains, there would then be no need for us to exert ourselves to the utmost, and lay out our whole Strength; because less Labour, and Pains, would be sufficient to answer the End. That which is easy to be done, needeth no great Pains in the doing of it.

But then, the exceeding great Difficulty of being saved, added to the Importance of it, shews us that there is no Room for us to be careless, and negligent, in this Matter, and to think of sparing ourselves for Things of greater Worth; but it p. 359requireth, the whole Bent of our Minds, with all proper Diligence, and Fidelity, the applying ourselves closely to the Labour, and putting forth our Strength and Vigour, our judicious Discernment, firm Resolution, regular and steady Appetites, and Aversions, that we may overcome the Difficulties, remove the Impediments, and, at last, get out of the Reach of Misery, and possess everlasting Felicity.

It is a Principle of right Reason, that, when a Matter is of the greatest Concernment to us, and at the same Time exceeding Difficult, the Difficulty should be so far from discouraging of us, that it should only quicken us to the greater Intenseness of Thought, Strength of Resolution, vigorous Endeavours, and patient Labours, that we may be able to surmount the Difficulty, and master the Opposition, and beat down whatsoever standeth in the Way of our securing what is so needful for us. Accordingly, it is an Observation of the Preacher, who is also the wise Man, Prov. 1.10. If the Iron be blunt, and he do not what the Edge, then must he put to the more Strength; but Wisdom is profitable to direct. So much the more difficult the Work is, which is necessary for us, so much the more need have we to use our Prudence, and Strength, that we may improve every Advantage, by wheting the Edge, making Use of the best Means, and putting to the more Strength, by exerting ourselves with the greater Vehemence, and directing ourselves by Wisdom, in the prudent applying our Skill, and Might, according to the Nature, and Circumstances, the Weight, and Importance, of the Business we have before us; that we may conquer the Difficulty. And because it is a very hard, but necessary, Work, for the perishing Sinner to come up to the Terms of the Gospel, and live a Life of Faith on the Son of God, to overcome the Propensity of his p. 360Nature, and his contracted Habits, to that which is Evil, and alter the Bias of his Mind, and the Tenor of his Life, therefore it so much the more stands him in Hand to be in good Earnest, to lay himself out to the utmost, with all imaginable Solicitude, and fixed Resolution, and constant Labour, that he may secure his own eternal Salvation. For, Since Salvation is possible to him, (as we have seen,) let the Difficulty be ever so great, this should only so much the more whet his Appetite, and put him upon shaking off his Sloth, and rouze his Courage, and Resolution, Vigour, and Strength, that he may not fail of so great a Good, through his own Default; but may, in the Conclusion, reap the Benefit of all his Labours, in the full Enjoyment of the Crown of Glory he so earnestly contendeth for. Hence is that of the Apostle, Heb. vi.11, 12. We desire, that every one of you do shew the same Diligence, to the full Assurance of Hope to the End; that ye be not slothful, but Followers of them, who through Faith, and Patience, inherit the Promise.

And indeed, who can imagine that so great a Matter as the Salvation of the Soul, so extensive a Benefit, as eternal Life, and Happiness, in Heaven, could be obtained without Difficulty? Are great Things to be done without proportionable Thought, and Pains? Who acquireth any great Measures of Knowledge, without much study, which is a Weariness to the Flesh? Or who encreaseth in Riches, ordinarily, but he that is diligent in his Business? Or how shall he gain the Mastery that will not strive for it? The wise Man observed, Prov. xiv.23. In all Labour there is Profit. He that would enjoy the Profit must labour for it. And is it not fitting, then, that compleat, and endless, Happiness should require our earnest, unwearied Struggle to obtain it? A too easily gained Happiness would be in Danger of being p. 361contemptible in our Eyes, and utterly slighted by us. There is a Congruity, and Suitableness to our Make, and Temper, that what is of greatest Worth, should cost us dearest: the greatest Good should be purchased with the greatest Labour.

And truly, there is no little Difficulty in being saved, whatever vain Minds may think of it. It is not a few good Wishes, now and then, or a few lazy, inactive Desires, that will be sufficient to escape the Misery of the Impenitent, and obtain the Happiness of the Righteous. A Balaam may cry, Num. xxiii.10. Let me die the Death of the Righteous, and let my last End be like his! And all be but a vain Wish, while he is not careful to live the Life of the righteous. Nor is it enough that a Man be in a good Mood, and Fit of Devotion, now and then; that he put on a sober Frame, and Temper, of Mind, perhaps, once a Week, when he putteth on his Sabbath Apparel; or that, upon some special Occasions, while he is under strong Convictions, or the Apprehensions of sore Judgments, or the quick Sense of signal Mercies, he can then do something that looks like working out his own Salvation: it is not enough that he say over a few Prayers, that he frequent the House of God, that he do his Neighbour no Hurt, and that he be charitable to the Poor; These Things, alone, will never carry a Man to Heaven, and interest him in the great Salvation set before him in the Gospel. No; It requireth more Labour, and Pains, than all of this cometh to, that we may scale Heaven's Walls, and win the … Crown of Glory. Therefore we re…d, Matth. xi.12. From the Days of Iohn the Baptist, until now, the Kingdom of Heaven suffereth Violence, and the violent take it by Force. Not tear i… to …, as slighting, despising, and endeavouring to destroy it; but, use an holy Violence, and Force, in unfainting Struggle of Mind, and agonizing p. 362Conflict with all Opposition, like that of Soldiers storming a City, that they may seize upon the Kingdom of Heaven, and make it their own. So must we, if we would overcome the Difficulties that lie in our Way, and make the Kingdom of Heaven our own; otherwise we shall be in Danger of being overpoured by Numbers, and fail of the Grace of God, and Hope of Life.

Let us a little consider the Difficulties in the Way of the Sinner's Salvation, and which require his greatest Solicitude, diligent Labours, and constant Watchfulness, that he may be able to master them; and these Difficulties arise from the Sinners own Heart, the World about him, and from a malicious Devil.

(1.) There is that in the very Heart of the Sinner himself, which rendereth it exceeding difficult for him to be saved. For there is in the Heart of every Sinner, by Nature, a very great Aversion, and direct Opposition, both to the Nature of Salvation, and the only Way leading thereunto; so that the Sinner must first master himself, alter his Bent, and Inclination, and go against the Grain of his own Heart, which surely is no easy Matter, e'er he can be saved.

Though it be true, that there is no Man, in his Wits, but what would be saved if he could; that is, there is no Man but what would choose to avoid every Thing that he thinketh to be hurtful to him, and to possess all that he supposeth to be delightful to him; because every Man has a natural Desire of Happiness, and Dread of Misery; nevertheless, when we consider what the Salvation is, which I am speaking of, and the Happiness included in it, we shall see, that there is that, in the Heart of the Sinner, which is directly opposite thereto. For the Salvation, under Consideration, necessarily includes in it, the perfect Rectitude of the Soul, and, what is Consequent thereon, the Enjoyment p. 363of God, or the Soul's Union unto God, the Perfection of Holiness, as it's Centre, without which the Man cannot be happy: but, alass! when we look into the Heart of the Sinner, and view it in it's natural State, we shall find it corrupt, and depraved, vicious, and impure, and therefore, in the Disposition, and Temper of it, as contrary unto Rectitude, as Darkness is to Light, and so utterly averse from an Union with the infinitely holy God. Hence it is that the Apostle observed, Rom. viii.7. The carnal Mind is Enmity against God. That is, there is in the depraved Heart of the Sinner a natural Enmity to that Rectitude, and Holiness, which is essential to the Divine Nature; and consequently an Enmity unto his own true Happiness.

And how strong is the Aversation, in the Heart of the Sinner, to the only prescribed Way of Salvation? God requireth those Things of the Sinner, in order to his being saved, which are extreamly contrary unto the natural Bent of his own Heart; and that without any Impeachment of his Justice, and Goodness, any more than for an earthly Monarch to require it, of his rebel Subjects, to lay aside their rebellious Principles, and submit to his Government, as the Way to enjoy his Favour.

Thus God requireth of the Sinner to believe the Gospel, and to believe in Jesus Christ, to forsake all Self-Dependance, and go to Christ, and depend upon him, alone, as meriting all for him: but now, the Sinner is slow of Heart to believe the Gospel; yea, there is in him an evil Heart of Unbelief; the Doctrine of a crucified Saviour appeareth Foolishness unto him; the Revelations concerning the Natures, Person, Offices, and Benefits, of Christ, are not only unaccountable, but, impossible to his carnal Reason; he is too highly opinionated of his own Understanding▪ to think p. 364himself obliged to believe what he cannot see through; or he is too proud of his own Excellencies, and fond of his own Strength, to be beholden to an other; and therefore, as Christ said of the unbelieving Iews, in his Day, so may it be said unto all Sinners, under the Power of their Apostacy, Joh. v.40. Ye will not come unto me, that ye may have Life: and, Joh. vi.44. No Man can come unto me, except the Father, which hath sent me, draw him.

So also God requireth it of the Sinner, that he subdue his corrupt Inclinations, that he mortify his Members which are upon the Earth, that he endeavour to keep under his Body, and bring it into Subjection, and not allow himself in the Gratification of any one inordinate Lust; and he requireth it of him to obey every Divine Precept, both of the first, and second Table of the moral Law, and that he carefully observe all the Parts of instituted Worship, and Religion: but what an Aversion is there, in the Heart of the Sinner, to all of this? how difficultly is he perswaded to abandon the Ways of Wickedness, and to walk in the Paths of Godliness? his carnal Mind is not subject to the Law of God, neither indeed can be. P…om. viii.7. No; the Carnality must first be subdued, the Enmity be slain, the Man's Heart must be changed, before he can yield an acceptable Obedience to the Law of God. The Sinner loveth his Lusts, he rolls them, as sweet Morsels, under his Tongue, and, from the Delight, and Pleasure, he takes in them, it is hard, and difficult for him to part with them. The Way of the Divine Precepts is a strange uncouth Thing to him, it thwarts his natural vicious Appetites, contradicts his sensual Pleasures, and forbiddeth every lawless Indulgence of them, and from hence it becomes very distastful to him; and therefore he chooseth to walk in that Way which is pleasing p. 365to him, and to turn from that holy Commandment, which is so contrary to his corrupt Inclinations. Thus, as the Prophet described the foolish Conduct of Sinners, Isa. lxvi.3. They have chosen their own Ways, and their Soul delighted in their Abominations. So their Passions influence their Wills, and their Wills ride their Understandings, and thus they choose their own evil Ways, because they delight in their Abominations.

And now, suppose it to lie entirely within the Compass of the Sinner's own Power, and Will, to save himself, i. e. supposing that the Sinner could believe in Christ, and forsake his Sins, and lead a new Life, when he pleased, yet, since there is this very great Disagreement between the Temper of his Heart, and the Nature, and Way, of Salvation, it follows that it must needs be exceeding difficult, yea, one of the hardest Things in the World, for him to be saved, and that the Sinner had need to stir up his Strength, and exert his Power, to overcome this Difficulty. For how shall he be able to go against the Grain, and Bent, of corrupt Nature, without striving for it? What Strength must he put forth to swim against so powerful a Current? Till his Heart is changed, and the corrupt Bias of his Mind is altered, it is impossible to him to be saved, because of his own natural Aversions to Goodness, and strong Propensity to Evil. But what Pains must he take, what Agonies must he endure, to alter, and change, his vicious Heart, and Affections? Verily, this is a Matter of exceeding great Difficulty, and therefore the Sinner had need to be more than ordinary diligent, and laborious, both in the Concern of his Mind, and his active Pains, to subdue the corrupt Workings of his own Heart, and to watch, and strive against, that he may gain the Mastery over Sin, and embrace all Opportunities, and Encouragements, to his Duty.

p. 366But then, it doth not lye wholly within the Sinner's Power to save himself, and that because Nature cannot go contrary to itself. The Tree that has stood long bent one Way, cannot unbend itself: no more can corrupt Nature alter itself▪ and of crooked, make itself straight, of vicious, and depraved, make itself holy, righteous, and good. In what Way, by what Means, that are level to the Sinner's own Ability, can he change his own Heart? The Ethiopian may as well change his Skin, or the Leopard his Spots, as they that are accustomed to do Evil, may, by any Power of their own, learn to do well. It is an insuperable Difficulty to the Man himself, and what he will never be able to master, without the supernatural Aids of the omnipotent Spirit of God, which only can convert the Heart of a Sinner; which Spirit is to be obtained by an earnest, and diligent seeking of it, in the Ways which God hath appointed. So that, when the Sinner has done all that he can, by any Strength of his own, towards his own Salvation, the Difficulty, of being saved, will remain so great upon him, that unless God, by his almighty Spirit, turn, and draw, him unto Christ, he never will be converted, and saved. Hence is that of the Prophet, Jer. xxxi.18. Turn thou me, and I shall be turned. q. d. Thou, O Lord, only art able to turn me, and if thou turn me not, I shall not be turned. Therefore to all his other Care, and Pains, the Sinner had need to add his daily, fervent, unworried Supplications to the God of all Grace, for the Presence, and special Operation of the Divine Spirit, that while he is diligently attempting, in God's Way, to work out his own Salvation, with Fear, and Trembling, it would please God, of his infinite Grace, to work in him to will, and to do.

2. The World the Sinner liveth in, and necessarily converseth with, renders it very difficult for him to be saved. As the World, and the Things p. 367of it, have an easy Access to us, strike us directly, and are present with us, so they fill our Minds, clap an heavy Bias upon them, and turn them aside from spiritual, and heavenly Objects; and this renders it very difficult for the Sinner to hearken to the Instructions of Wisdom, and duely regard his Soul, because the constant Clamors of the Senses, and the mighty Force sensible Objects have upon him, draw him another Way.

Thus, the very Businesses of the World, which Men are necessarily, in some Measure, engaged in, for the Support, and allowed Comfort, of their Bodies, and to provide for their Families, to fence against Hunger, and Nakedness, and Cold, and Want, often prove a very great Interruption, and Hindrance, to the Sinner in regarding his spiritual Interest, as perhaps, other wise he would do. The Cares about his present Circumstances, the constant Hurry he is kept in, his deep Concern to manage such an Affair to his best Advantage, or by what means to extricate himself from such an Embarrassment, these, with many other such like Affairs relating to the Body, are very prone to engross all the Man's Thoughts, and Time, and so put him upon turning a deaf Ear to the Calls of Christ, to come to him, and accept his offered Salvation. It may be, he will give the Word a hearing, and so the good Seed is sown, but it falleth upon thorny Ground, where the Cares of the World, and the Deceitfulness of Riches, choke the Word. Matth. xiii.22. This our Saviour elegantly illustrates in the Parable of the Marriage Supper, wherein, after he acquaints us that the great King had prepared his Dinner, killed his Oxen, and Fa… lings, and made all T…ings ready, and sent his Servants to call in those that were bidden; he tells us of the base Treatment he met with, viz. they all, with one Consent, began to make Excuse; and why? the World, the World, called them an p. 368other Way: One pleads, I have bought a Piece of Ground, and I must needs go and see it; an other urges, I have bought five Yoke of Oxen, and I go to prove them; a third cries, I …ave married a Wife, and therefore I cannot come: So, they made light of it, and went their Ways, one to his Farm, and another to his Merchandise, Matth. xxii.5. and Luk. xiv.18.

Easy Circumstances insensibly sink the Mind into a State of Indolence, and present Fulness very much takes off the Mind from a due Concern about …uturity. He that wa…loweth in present Pleasures is in Danger to be swallowed up by them, so as to loose all Thoughts of any Thing beyond them. What pleases us powerfully attracts us; it approaches, and attacks us on our weak side, (being naturally inclined to think well of ourselves,) and therefore easily subdueth us, and hurries us away. All that is in the World is Lust, adapted to Lust▪ and serves to enflame it; our Covetousness, while the Objects are at a Distance from us; our Pride and Wantonness, our Luxury, and Passions, when we enjoy them; and because all tends to excite, and nourish Lust, therefore the serious Thoughts of God, and Religion, and the Salvation of their own Souls, seldom, or ever, can find a Welcome with Sinners. 1 Tim. vi.9. They that will be rich, fall into Temptation, and a Snare, and into many foolish, and hurtful Lusts, which drown Men in Destruction, and Perdition. When a certain young Noble-man came to Christ, seemingly very desirous to know what he must do to inherit eternal Life, our Lord, to make Tr…al of the Sincerity of his Desires, by his willingness to part with Earth, that he might gain Heaven, directed him to sell all that he had, and give to the Poor, and he should have Treasure in Heaven; but he, being unwilling to purchase Heaven, at so dear a Rate, went away sorrowful, for he was very rich; whereupon Christ p. 369observed to his Disciples, Luk. xviii.24, 25. How hardly shall they that have Riches enter into the Kingdom of God? It is easier for a Camel to go thro' the Eye of a Needle, than for a Rich Man to enter into the Kingdom of God. The Design of which was to shew, not the Impossibility, but, how exceeding difficult, the Delights of the present Life, render it, for a wealthy Sinner to be saved.

And who can stand before Envy? or encounter with Hardships, and manifold Tribulation, without being put to Pain, and Uneasiness? The Frowns, and Terrors, of the World lye in the Way, and often prove an Impediment to the Sinner's Salvation. These look with a threatening Aspect upon him, and he can't bear the Thoughts of Self-Denial, and taking up the Cross, and enduring the Heat, and Burden of the Day. To suffer for Religion, in the Cause of God, and for Righteousness Sake! Oh! how irksome, and grievous, is the very Thought of it to a carnal Heart? He can't bear to be poor, and low, and despised, and therefore will not stick at any Thing to avoid these Inconveniencies. Like the unjust Steward, he cries, Luke xvi.3. Dig I cannot, to beg I am ashamed. How many have there been, who once made some fair Shew of setting out in the Ways of Religion, they began to bethink themselves what they must do to be saved, they applied themselves to the Practice of many Duties, but, alas! the Sun beat upon them, a little Tribulation, and Persecution, the Hardships of the Way, and the Scorn of Fools, has offended them; they were soon discouraged, and shrunk back, for Fear of meeting the Lion, and the Bear, in their Way; and all their good Purposes have come to nothing. So many of the professed Disciples of Christ were offended at the Prospect of the Sufferings, which he faithfully warned them of; This is an hard Saying, (say p. 370they) and who can bear it? and, from that Time, they went Backward, and walked no more with him. Joh. vi.60, 66. Thus the Sufferings of the present Time offend Men, and discourage them from walking in the Way that leadeth unto Life; and so for Fear of exposing themselves to Hardships, Sinners neglect the Salvation of their Souls.

(3.) The malicious Devices of the Devil add to the Difficulty of the Sinner's being saved. Sinners had need to be very serious and solicitous about their Salvation, because Satan, the grand Adversary, prompted thereto by his innate Malice, and Envy, makes Use of his utmost Skill, and Power, to interrupt, and hinder them, in their Thoughtfulness, and Labours, about the great Concerns of their Souls. Hence is that Caution of the Apostle, 1 Pet. v.8. Be sober, be vigilant, (be very solicitous, and wathful,) because your Adversary, the Devil, as a roaring Lion, walketh about seeking whom he may devour. The subtle Devil maketh Use of all Artifice, and Cunning, to direct the Mind of the Sinner from thinking seriously what he must do to be saved; and sometimes by the Hurry of the World, otherwhile by Company, and carnal Pleasures; sometimes by perswading him, that there is no Need of all this Ado, and Strictness, in Religion; one while suggesting to him, that he is Young, and has many Days to come, and it will be Time enough for him, to think of being serious, and religious, hereafter, when he draws to the Close of his Life; an otherwhile, he tells him, that it is now too late for him to think of altering his Course, he has no Time for it, nor would it be of any Advantage to him to labour about it, because the Season is over, and gone, with Respect to him; so does he try all Methods, that, by any Means, he may take Sinners off from a due Application of Mind to that which truly is their great and main Business. Thus he useth his best Endeavours p. 371to enslave them more and more under Bondage unto Sin, and to hinder their Repentance, and Conversion, and Faith in the Lord Jesus Christ; as well-knowing, if once their serious Thoughtfulness should be productive of these Things in them, that then he should lose so many of his Subjects, and no longer have the Pleasure of tyrannising over them. Therefore he throws out his Lure, to ensnare, and entangle them; therefore he baits his Hook with very bright, and shining Appearances; therefore he turneth himself into all Manner of Shapes, and accommodateth himself unto all Tempers, and Constitutions, and suiteth himself to every Business, and Employment, and windeth himself into every State, and Condition, that, if possible, he may still hold the Soul his Vassal, and lead it captive at his Will. And what Need is there then, of Circumspection, and Watchfulness, of serious Thought, and Application of Mind, of diligent Labour, and Pains, to overcome his Temptations, and disappoint his Designs, that the poor Soul may escape, as a Bird, out of the Snare of the Fowler, and may flee away, and be at Rest.

From all of which, it appeareth, how exceeding difficult it is for a poor perishing Sinner to be saved. Sin, and Lust, within him, and the World, and Devil, without him, all conspire to oppose his Salvation; and because it is thus an hard, and difficult Matter, to get safe to Heaven, from the many, and powerful Enemies, which lie in the Way, and must be first subdued, therefore the poor Sinner had Need, if he would be saved, to exert himself to the utmost, and daily, yea, hourly, look about him, and within himself, that he may timously spy out the rising Danger, and ward it off, and be active, and unwearied, firm, and unshaken, in his Resolutions, and Endeavours, to master these Difficulties, and save his own Soul. For great Difficulties will not be overcome without great Care and Labour. So much for the present.