s.x».-3:e:«--"V2>;.'4ir-_^
FOR THECKNTISEL,
\T\\z fo'.lo vin;^ Eir^iy was wrote auJ pvJ)lifl:eJ imr.e-
♦li -icly after the ;^rc.it fne, March 20, » ';6o, anJ is now
icpu^lilhn! as a ),)lic)ible to the late Conflagratiou ]
TME iincertaiiity of hMman life, the tranfitory nature
ji'iJ coiuimial i'iciliitudes oltlii:^ jiref^Mit Hate of bom;;
.'uiJ of all cni»»yms.iis :\ini poilVdions in it, are truths fo
well lviiO\»'n to every iliouc' tf'vil pcrfi)n,ancl have Jo ofit?a
Veen the fu*iie<fi5 of .j'.ulici;)u3 writrrs ii all ages, that the
J\roi;^jftiavL*nticr. cnn perhaps (caret fi:id any thing novv
K) ()}fir, nn-.l a m">i'el^ Milfe with reludlance undertakes
i\\t liiCTie : Vet f.jch is the frailty of huinan nature, that
\.iK:i a fuJdcii Gataftrophe fur? 011^.15 uithe mmj isfint-
tiTe.l atil vllicoiicirteU, and does not r^aJilv collefl th.)fe
rcftet'^inris fuijable to the occ.i.fi.jn, (^r elle by Jiav^ing
l»:*f.i ufid tv) r-.'*gieil fa:!^ refi?rti;ms, from a conctptiun
t'lat they muft iieeds flo-.v naturally fro.n fiiciv calamities
as ih'H)lJ prc.lucc Wvinx, the rr.iaJ throi^gh. uifuft, may
ii'K imrnei'.iateiy conceive them wlien vv:ip.tv'i.!. It is '
'rii?, llie V'):cc of nature has ah^ays hsen rhe fame,
i; continually fuunding, and ur.uerftood by wW ; yet
Aran^s to fay, wliat we heur t!ic oftcncft, we attend to
the lea;1, and ivliat wc are fhe moft certain of, we give
the kaft heed lo ; hut there are tim-iS when g^'nJ proTi"
K\ttnct fends a loider fammonsby, X.\\2 flrnj;jles of nature-.;
:\<^C\ prj'jlainns thofctruths which though they could not '
opera:;- by the i;Tip.)rtanc'.' of tlklr nature, yet iriay force
their effeilil by ro i^uipr the palHons ; but hisre fraiky a-
I'rain takes, place', from extreme tlioujhtlennei's, t'-.e jiaf-
fiou? b;ing rouz:d, wc n'Oi on to confufion and error ; i
liisfc pilots ;;rowinp,.carelcrs by a longcalm,we llesr by tiie 1
rafl (vf paffion, i.iftind of tlie comp.ifs of underllanding,
l-.ccdief:; of the port of truth, and negligent of thofe du-
ties to which, tlia paiTi )'is were only defigr.ed to urge u ,.,
To point foitb and f.iniil< irifc thefe tru'.h^Jias been the
\v'ell handled fubjesfl of the beft writeis ; t»ut \^'hile na-
f irc contiii jes t'j UiTj-non, and t!ie wifd-)iTi of Iier voice
rc,na»ns in any ineafare n.cgleded, the tlierre cannot be
truly cxhaafted, nor the rer^etltion of it nerJlcfs.
r.jrtlicfe ends, this Eiriy is prefented to the public
vi nv, if it prifj Uidji* the jii igment of r.bJe minds, they
will acfpiitffce in any truth, and at ler-.fl nay Troii Iience
tal;e a hint for nobler thoughtr; bcfidci, rhcre is a fat-
i:,fa(*^t.ion wcnll feel in jrJving vent to the tliroljbings of
the boram,and in colIe<Sli)i2 to forr.3 ordVT,ttiorGt,ho-:ghts
wliich final througli the mind op- fuch occafirtns.
l.'H this then he the apology ; but if ^o{\ any one
fh>i:l.l cenfure m-j for treading in this nnaccuaom.jd path
of v/. iting, I muft oiiit the difpute and fcreera mvfclf be-
/.calh the horrors of tiiat never to be forgotten nipht,v\hen
t 'i". fiani 5s bro'ce loafa en our hcufe';, and laid fo large a
part of our capital in rains; lam fcnfible that p.aintcd
T^i ror'. il!-hecf>TT; rei! f;)rrow, and are never to be ufej
bat wb.en tlie palTnns r.re Hug^ifh ; and therefore paf-
fiMg over that ample fie'd for dtfrriptu^n, whioh the late
unhappy cataflrophe afTords, foall confine myfelf to thofe
f -.her fads which no body (hould be igiQrant of, and
V. ith wl'.ich every body muft needs be affe<ftcd.
It was then in the firft vvatchf-s of the morn-ng, v> ficn
/>iu- l)o;lies wers ftft fit.terecl v.it'i foaatl^ft flecp, that
the fire wa^ firil: difcove'rec!, and the town r.!.-\nned with
?.n oat-cry ; the inhahitants were fpeedily colledUd,and
though the fire was found in tlie cctl.lr of a brick, houfc^
yec it I'ojn eat through tts prifon ; tlie wind blowing
iredi iirg^d on the fiamei, and with farprifing fury tl\ey
ravaged in fpiLe of all oppoHtion or means to fupprefs
tham ; tlie cinikrs and burninr; ruins were carried to the
Icewardmoft part ofthe town, by means of which Come '
who thought tliemulves in no(la:,ger, xvere the fconeft
confumcd, and the inliabitants of tliem being gathered to
sTiil at the held of the /ire,fafrered t!ie greatcilinltcs at
thsiv own hDufes ; the like evil happened to numbers of
tradefmen, whofe fliops werefo qnicli fuel foJ'the flames,
that their tools and ftock. were r.11 confumed before they
could repair to Them ; in fonle pLices we heard tlie 1
Ihrieks (ii mothers and children rouzed from their beds
\;y the furroundinj flimes, and no man to l^elp ; h-^re
'\.-e might beliold th<? :^gei.\, the fick. and the bcd-rid, whofe
did'ancc fyom the feat of th^ fir-e i^ave them hnpej of fe-
r;irity,driren forth re the inclemeneies of the weather, not
• knovvin; where to Shelter; there we might fee thofs
whofe lealt tho-.^hts were placed on their fubfh^nce,
»nr3 whofe greatefi: anxiety was to fave their lives : Tlius
i-aged this fire, forckng its way at the windows of brick
houfes, ^vhofe fiat^d roofs were thoujlit a fi)i?i,-:ent de-
fence, thui adding burning to burning, till it left no
building nnconfumed uhere the wind would let it pafs.
The natural horrors of the night aiidcd terror to this
cataftrophsj and at once rendered it more difnial to the
eye, mure grevious to be born, and more dirTiCutt to be
fuprelTed, till the odious niglit wore out, and with it
vanifasd the height of our friars ; but not {f :lie reality
of our forrow, the rifen fun affuaged the gloom, of the
night, but gave \cs a difmal profjicct of its liavock ; a
f]ie6lacle fhocking to fenfibility ! Like the biaftsd trees
of fummer, or the (keleton of fome deiightfui body ; yet
far lefs ungrateful to the fight than forrowful to be re-
f.aflad on. Take a farvey tlien of tlisfe e::tended ruins ,
here once lived the loyal fubjecf^, the tender father,
the obliging friend, awd a gc*d commonwealths-man;
but their habitatioriS, as with one fweep .of a fcytlie, are
rJl cut off, and they thrown on the charity o'f their
j'riends : And is this all ? Ahs thereaie ilill morehean-
])iercing-fceties ; walk thron2;h tlie ruin?, and take a
n-.ore particular account ; here lived t!ie laborious tradef-
tnxn, on whufs daily iuduftry depended the fuftenance
of.'i iUim3rous family ; there lived one wiK)re circum-
Itances were ftraitened with poverty, and diflrefled by
ficknel's : here lived one jnil ein-jgm^ iVum indigence,
atld reaping the firfl: fruit* of hon^ft mduury ; tliere livid
thofe whofe corhfci table circumllances arfv>ided a refuge
for the needy; and an habitation for t!ie friendlefs ; here
lived th.>fe whofe fubfif^ence depended on their fituation i
far bufi;iefs ; there lived thofe whofe all was ip their
houfes, and here thofe who are ftill unhappily aafv.-era-
ble for all they loll j there lived, and there v.-as the fub-
fiftence of th« aged and infirm, whofe frugal indiiftry in
youth,, had procured them the merited fupport of eafy
old age,whea the body unftrnng for labor can no longer fup-
ft'ortitrelf— But all cutoff", their induftry appears no more,
\ and the fatigues of youth overtakes them,n'hcn age fhould
\ be at reft ; the children muft bdg, and th<^ induftiiuus
' mull be dependent, the forehanded repeat his toil anew,
j and the debtor lay at mercv ; the friendlefs rnufl: feek.
f for f)tUer p:itrons, and they w!io pitronizcd implore com-
paffion ; the affluent a»ed muft forget th?ir eafe, and
I too foon lofe the benefit of that fabftance wliich they
\<jould not carry hence.
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V/hf r- <bnll ll'.e mifcr beAow his hoarAkor i^ccx-
,ner his ill goaen c-^ms. or how f-iall CKe worl.tiy
tecurc his h.V'pincfs uh.^n flames Urrnuiul tliein . ,
' urc pillion of firrak u-hidi ^ve behcUl^fUat.ng to
V u'c-c at once cm'. I n a iral cf (^ur poliemons unU
; -ivc :.'f thcii- lof.: But u liat Uy thefe mighty ni-
•»'ey i\^e\\' v.: rt how unceit.iin atsnurc wehol-.l our
•ncnts/foi- iifxi iir/uer a fuv-eieign j.roy.de.xe %ve
, ndwVt.-J cvrn to the ftaliUty of the %viml that it did
r.oi V ^rv and roll the fi.mes over i!;c uhole town. V^ uh
J.ou- nuich cafe then ran we fhift the fcene Rao fuppofe
ou.lches io the fituaiion of t'.e prefei.t dift.cfled ; v.T>r,
il,n.rPo,.h)cf>, orvir..:ao(e that protcac. us And it
bti.icdrArovcd, we lliould have felc forrow ; hein£ lo
narrowly favcd can we fail to roe't witli fympaihy r and
if c.-cr ilie goMan rule was capahleof a benevolent appi'-
cMwn th: moft infcr.fiblc mull now feci it, aud tl»e n.olt
hardened put '^ -n piafiice ; and he w!m on tins occa-
■ fjMu vlo-snDt b-ftoiv bjuutifiilly to the relief of tlie inime-
■ di.^ie fi.ff rrcis, muft eiiherflatt'cr himfelf wuh fume pe-
cchii- infall.ble protection, or being defnerate in
i gidJincfs, bid a bold de/iancc to all calamity. Nor
can r.ny one, thouj-h not immediately expofed to this
deriru'f^iOn, rirtflO' oiftant frf:m this capital, farmifethat
they hive no pyt in its general admonition ; 'tis natiue's
voice, ll;at u ell known hetwld of the Almislity which
tlio' It b? n.JW otlcrrj here, yet echoes every u here ; 'tis
but one I \'.h of that amazing fcourge, brandifhed by the
hand of vcng'^aicr, agaii.ft a ^nilty world ; the fame fire
may parch up that lan<l which it does not confume, an:!
eaiili'i-nkes'makc ii:; (kfolation worfc thr-n t!ie jrcfeiU;
if ch-ricfovewe are common tenants of a flat- variegate?!
w:t!i \n)' and forrow, merhiuks '^is natural we fhould in
firr.-:- meahirc (hare tite good of it, whidi wc all want,
feci-.Rwcare equally expofed to the evils of it, unucr
which we all dcfuetn be icUcyed.
ji U, rr.y foal, whnt a t!iou?ht arifes ! can it v.-ith truth be
faid, th^t any i:i Imrn^n llMpc, though their da'Iy fiipport
were robbery, Ihould lark for th- c^nfufionot a public calain-
iiv, and plundir ihc prop-rty of the cli'.u tiled ; or that any
- cool deliberation, upon wh.itloevcr pretence, (bould ci-
. l-'Vlickly or priv-vi ly difcviuntinnnce that relief to the
f./trtlTed vhich wc rr.v; all ar foine time want, and which hu-
l, mar.ity fugscJl? ? forhid it hcivrn ! .
A!r>, v.e fv->journ in a Vile of te^rs, forrow on every fid?
vindsus, and lalls f«r thofe duties wb.i.h v/e feci im-
:.:i in out natures, dMties fo endeliably erp.raven, th ^t a
, t'en fail, " :n rolling do we more imrr,i;;itc the ir'mor-
(1 Gr,^', rhan in doing a£ls of l:i-dnefs," ths voice of reve-
" ->;i is ft id mere explicit, and fo plain, that Ic who run?
/read. PofTcfTions lakc to thcmfelvcj wine?.; to what
}^!e is it ihen, tliat wc diilrcfs, perplex and corrupt our
!s in petting v.cakh, the poffi.fnoa of which i-? fo precfl-
s ? With what face can w; fwell with the conceit of riches
'. .I'.Vamc air<; of importance, difdain, opprefs, ind lyran-
— over ihe>lc bcKcaih us (pcrhips only) in fortune, when a
. hour^ may fet us all on a level ? Hew much does it become
u! while in jfF.ucncc to demean outrehe* with liM.h honefty,
huniniiy and bcnchccncc, as th.it if calnmity lliould over-
tke u", we may fland ci^n'cfTcdly the worthy objedts of nr<d-
■i\ relief? Mclhinks this cnt.illrophc is big with indri:<ftion,
rouid any < ne f:!ethc t'.ire havock produced from fo fmall a
fire, «nd not feel the obhg'itioR? v/c owe to the community in
o,ur'J-n-oa,y of thiinccejrary but devourin? clem-nt, and ot
etcry thing that is cpt fi:cl for the fan^e ? foras our pof-
■efriop,-! are net fecured byourowr finzle carefu'nefiB, the duty
herclore becbir.es j;er»eral j and m*y I be pTrnittcd to take a
hint from Ihi: drcadhil derdation, and point it forth aj an
eir.blcm of that ddHruc"tion, v/nich tKc pafTi'-.ns -.vhc* l';l icofc
proi;!CC in bun'an mioils j when the firft tr.cefs ij not (uji-
prtflcd, like the lut T re they ravage, mere ilc by rjnnii>p,and
ir..iy dcttroy fcry t^ ig valuable in the mind ; m^y entirtly
flrip j:. of tlut real f aftirc which only c;io fVand us in itead
when a prraier confl-^gration (ball fcire this earth, when wc
fliail be as iiitle ansi" i^ lo favc our lives, is many lately
were to lave tlieir \%r;ri ily ^c.Tc{T:ons.
Scriving to enter in at the flrait Gate
explain'd and inculcated ;
AND THE
Connexion of Salvation therewith,
PROVED FROM THE
Holy Scriptures.
I N T W O
SERMONS
On Luke XHI- 24.
By JONATHAN MATHEW, D. D,
Paftor of the Weft Church in Boston.
" BlefTed are they which do hunger and thirft after
" righteoufi)cfs j for they fhall be filled.'*
Christ's Sermon on the Mount.
BOSTON: NE^'ENGLJND:
Printed and Sold by Richard Draper, in Newbury-Streef.
Edes & Gill, in Queen-Street, and Thomas Sc John Flee^
;a Cornhill. m,dcc,lxi. ^
Sermon L
0>t>OO<XX\XK5CC«C>O<XX>C<X>COC<X>^^
Striving to enter in at the ftrait Gate
explained and inculcated.
LUKE XIII. 24.
STRIVE to enter m at the ftrait gate. —
THESE are the words of our Lord Jefus
Chrift, occafioned by a queftion that was
propofed to hhn in the following terms :
*' Lord, are there few that be faved?"
Who it was that afked this queftion, or what his
views therein were, we are not particularly in-
formed. However, it feems probable, by his
addreffing our Saviour under the title of *^Lord/'
that this was one of his profefled difciples. But
whoever he were, and whatever his particular
views, this was certainly rather a queftion of
curiofity,
6 Striving to enter in at the Jirait Gnt^
curiofity, than of real Importance to the inquirer
Our Lord therefore, inftead of returning a direft
anfwer to him, gave him, in common with others
that were prefent, this admonition ; the obferva-
tion of which could not but be of folid advantage
to them, as tending to their own faivation refpec-
tively. " And he faid unto them, Strive [Strive ye]
" to enter," &c.
The words, it is humbly conceived, may,
without any impropriety, be confidered as an ex-
hortation, admonition or precept, given to all
thofe m general, who hear the gofpel of the king-
dom preached; the duty enjoined therein being
common to all ; to high and low, rich and poor,
male and fem.ale : And, it may be added, both
to thofe who are, and who are not, already in a
regenerate ftate : For, be they in that happy ettatc
or not, ftill they ought to ufe their utmoft dili-
gence to obtain the faivation revealed in the gof-
pel ; or, which is the fame thing, to enter in at
the ftrait gate.
But it may be proper to be a little more par-
ticular in explaining the phrafeology of the text;
what is meant by the " ftrait gate," and what by
'' ftriving" to enter in thereat.
By the " ftrait gate," our Lord doubtlefs in-
tends in general, the gate of eternal life and hap-
pinefs. This is put beyond all doubt by his own
Wor4s!
explain d and inculcated, y
, words In his fermon on the mount ; where he
mentions the ftrait gate, and the narrow way, as
that which " leadeth unto Hfe," and which *' few
find ;" in oppofition to the wide gate, and the
broad way, that " leadeth to deftruflion; and many
there be," fays he, '* that go in thereat." Our
Lord, in this manner of expreffion, feems to con-
fider the happinefs of the heavenly ilate, under
the notion of a glorious manfion, or city ; to
which there lies one certain road, and the en-
trance into which, is by a door or gate. In con-
formity to which manner of conception, he fays
in the verfe immediately following the text —
" When once the mafter of the houfe is rifen up,
" and hath ihut to the door^ and ye begin to ftand
" without, and to knock at the door^'' &c. And,
In the revelation of St. John, it is faid, " BlefTed
" are they that do his commandments, that they
" may have right to the tree of life, and may
" enter in thro the gates into the city." You fee
from hence, to what our Saviour alludes in the
text, and why he ufes this metaphor.
But why is this called a " ftrait" gate ?
Doubtlefs it is in refpe<ft of the many obftru6lions
and difficulties which attend the working out our
falvation, or finally gaining admiflion into the
paradife of God. The way of error and vice is
faid to be wide, and the gate of deftruflion broad ;
I becaufe it is fo natural and eafy to walk in the
one, and to enter in at the other. But the way
of
8 Striving to enter in at the fir ait Gate
of truth, righteoufnefs and life, is walked in, and
the gate of heaven entered, with difficulty :
Whence it is, that they are defcribed as narrow
and ftrait, in oppofition to the former.
By " ftriving ' to enter in at the ftrait gate,
is meant in general, exerting ourfclves with
vigour, or ufing our earneft endeavours to
that end ; to obtain the falvation of our fouls,
or finally to gain admiffion into the kingdom of
heaven. This is the proper notion and idea of
driving.* It is oppofed to indifference, negli-
gence and floth ; and implies an intenfe applica-
tion of the mind and faculties, in order to effecfl
what we have in view. And ftriving thus, fup-
pofes two things. One is, that there is difficulty
in the way, or oppofition to be overcome, which
requires a vigorous effort. For if a thing may
be performed with great eafe, there is no occa-
fion, nor indeed any room_, for ftriving in order
thereto. As, for example, a man in his full
ftrength can, with no propriety of language, be
faid to ftrive to lift a ftraw, or a fmall pebble-
ftone ; or to do any thing elfe, which may be
done with facility. But this is far from being the
cafe, with refpe^ to the matter now before us.
There are numerous and great difficulties in reli-
gion, as before obferved ; with reference to which,
the gate of life is faid to be ftrait : So that in
this refpeft there is abundant occafion for ftriving.
The
* Agonizeflhc.
n
explain d and incidated. ^
The world, the flefh and the devil ; principalities
and powers, and fpiritual wickedneiTes in high
places, are not to be overcome, but by great re-
folution and vigor on our own part, even tho'
aided by Him, who is frronger than '' the flrong
rnan armed." — The other thing fuppofed in ftriv-
ing, unlcfs it be an irrational ftriving, is, that the
objc(^ thereof is a matter of importance. For
the difficulty of a thing, if it be of no confequence.
Is no proper reafon for ftriving to accomplifh it :
So far from it, that this will be a good reafon for
not flriving, or giving ourfclves any trouble or
concern about it. Men do indeed often take
great pains, without having any thing in view,
really worthy of them. In the language of the pro-
phet, they *' fpend their money for that which is
not bread, and their labor for that which fatisfieth
not." Thefe are certainly ill-placed endeavours ;
ftriving to no good purpofe, even tho' the ends
aimed at are attained. But when our Lord ad-
monlfhes us to ftrive, that we may enter in at the
Itrait gate, this is a matter of infinite, eternal im-
portance to us ; and fo juftly demands our utmoft
care and endeavours.
Some may perhaps think, that ftriving to enter
in at the itrait gate, farther implies fome uncer-
tainty as to the fuccefs of our endeavours"; whe-
ther they fliall be effectual or not : And that our
Lord defigned to fuggeft this to us, by fuch a
manner of expreffion. But thi$ is improbable
B for
k o Striving to enter in at the ft rait Gate
for feveral rcafons ; and particularly becaufe, in
his fcrmon on the mount, the precept is exprefled
abfolutely : '' Enter in at the ftrait gate :" Not as
it is here, " Strive," &c. Which former manner
of exprcflion feems a much better argument for
the certain pofFibiHty of the thing, than the lat-
ter is for the doubtfulnefs of it.
But enough has been faid to explain the
phrafeology, and general fcope of this precept.
In farther difcourfing upon the fubje6l, It is pro-
pofed, by divine affiftance, more particularly to
reprcfent to you, What this driving impHes in it :
The fatal confequences of not ftriving ; together
with the happinefs and glory which will accrue
to us, if we ftrive effe^ually, or fo as finally to
enter in at the ftrait gale : And laftly, What con-
nexion there is, according to the word of God,
between ftriving in the manner we may and
ought to do, and actually obtaining what wc
aim at therein, the falvation of our fouls. It
is propofed to enlarge much more upon the laft
of thefe points, than upon any of the others.
In the firft place it will be proper,
I. More particularly and diftinftly to repre-
fent to you, what this driving implies in it. For
this is a very comprehenfive duty, which prefup-
pofes fome things, and directly contains feveral
others. And,
xft.lT
explain d and inculcated. i r
I ft. It prefuppofes a man to be at leaft a fpc-
€ulative believer of the gofpel, or of the chriftian
revelation. For ftriving to enter in at the ftrait
gate, is the fame thing, in other words, v^ith en-
deavouring to obtain that falvation which the
gofpel reveals. And it is evident, that no man
can confiftently be fuppofed to do this, unlcfs he
is firft convinced of the truth of the gofpel in
general. So that whatever a mere heathen, one
who has never heard of, or who rejects the chrif-
tian revelation, as an impofture, may be fuppofed
to do with a view to his future happinefs ; yet
this does not come up to the proper notion and
idea of ftriving to enter in at the ftrait gate.
But more particularly,
2dly. This ftriving prefuppofes a man to be
aw^akened into fome fenfe of his fin, guilt, and
mifery ; and into a ferious concern for the wel-
fare of his foul. The falvation revealed thro'
Jefus Chrift, refpe(5ls, or has for its objccT:,
not the righteous, but finncrs ; not men, con-
fidered in a ftate of innocency, who would need no
fuch falvation, but apoftate, degenerate and guilty
creatures, juftly obnoxious to the wrath of God.
It is in this view that mankind are confidered in
the gofpel ; the very foundation of which is laid
in, and the whole fuperftrudure built upon, the
fuppofition that mankind in general are in fuch
a ftate of fin, condemnation and ruin. And
10 one can be fuppofed to ufe his endeavours
B 2 to
1 2 Striving to enter In at the Jl rait Gate
to obtain deliverance from this Hate, or to have
a part in that falvation which the gofpel reveals,
•while he remains in a ftate of carnal fecurity ; or
has not an awakened fenfe of: his mifery, as lying
under guilt, and being in a ftate of alienation
from God. The doing any thing at all, how
little foever it may be, with a view to obtain de-
liverance from fin and wrath, fuppofes a perfon
to be convinced, that he is really a finner, and,
as fuch, liable to wrath.
3dly. This driving prefuppofes a perfon
earneftly to defire the falvation revealed thro'
Chrifl: ; or to have his heart engaged in this matter,
as a thing of the laft importance to him, Defires
always preceed endeavours, or go before ftriving,
both in our fpiritual and temporal concerns. A
man's ftriving, or ufing his endeavours, to obtain
•worldly riches, pleafures, power and preferment,
fuppofes his heart to be fct upon thefe things :
Tor if it were not, he w^ould not certainly be at
any great pains to acquire them, or give himfclf
much concern about them. This is ftriclly and
evidently true of all our endeavours in religion, or
ftriving to enter in at the ftrait gate. All exer-
tions, efforts and ftrivings to this end, fuppofe
that we fincerely defire to obtain falvation. Nor
will any one ftrive as he ought to do, in order to
this, unlcfs his defires are ftrong and vigorous, in
fome proportion to the importance of it; at Icaft,
unlefs he confiders this as a thing of more
confe<^ucnce
explain d and inculcated. 1 5
confequence to him, than all worldly riches, plea*-
fures and honors. For he that poftpones the
falvation of his foul to any thing in this world,
can, with no propriety, be faid to ftrive to entcx
in at the ftrait gate.
4thly. This ftriving implies in it, the ufe of
proper care and dihgence to be rightly informed
concerning the way of falvation, and to guard
againft error in this refpe<5l. For furely, we can-
not properly ftrive to enter in at the gate of life,
or of the kingdom of heaven, if we are unfollici-
tous to find that " narrow way" that leadeth to
it. AnA. here there are two things to be parti-
cularly obferved. One is, that there is really but
one way of life and falvation revealed to us.
The other is, that this is fo narrow, that it may
be fatally miftaken, or not found, by thofe that
are carelefs and negligent in their Inquiries after
it. From whence arifes the neceffity of taking
pains to this end : For if the way of truth and
life were fo plain and wide, that it could not pofli-
bly be mifapprehended, all care and caution left
we ftiould err from it, would be fuperfeded.
There is, as was juft now obferved, really
but one way of life and falvation, revealed in the
gofpel ; and that is, the way which Jefus Chrift
himfelf taught ; the new and living way, which
was both opened and pointed out by him. With
reference to which he fays, " I am the way, the
truth
1 4 Striving to enter in at the ft rait Gate
truth and the life: No man cometh unto the
Father, but by me." His infpired apoftles alfo
raught the way of life : Concerning whom it is
faid in the a<5ls of the apoftles, " Thefe men are
the fervants of the moft high God, which fhew
unto us the way of falvation." And that which
they declared, was not a different way, but the
fame which Chrift himfelf taught ; as is manifeft
by comparing their dodlrine with his. So that
there is certainly a way, or one way of falvation,
revealed. But is there any more than one ? If
any perfon fays, there are two, or more, it is in-
cumbent upon him to point them out ; Ihewing
the difference which there is betwixt them ; and
yet, that both are true and right, the ways of God's
revealing. But this, it is prefumed, no man will
attempt to do. It is in reference to the unity of
the way of life, that the apoftle fays, there is " one
faith." — *^ There is one body and one fplrit,"
faith he, " even as ye are called in one hope of
" your calling ; one Lord, one faith ^ one baptifm,
^' one God and Father of all, who is above all,"
Sec* There is therefore as certainly but one
true faith, or one gofpel, in the faith of which
we cau be faved, as there is but one hope of our
calling, but one Lord or Chrift, but one God and
Father of all. And we might as well fuppofe
two Fathers of all, two Redeemers, and two gof-
pels, as two ways of falvation, that differ eifen-
^ally from each other : And the fame apoftle de-.
nounceth
* £ph. IV. 4. 5. 6.
explain d ajid inculcated > 1 5
nounceth a curfe againft whomfoever fliould
preach another gofpel, or another way of fal-
vation, even tho' it were himfclf, or an angel
from heaven.
It was farther obferved above, that this one
way of falvation may be fatally miftaken by
thofe, who are carelefs and negligent in their in-
quiries after it. To which purpofe it may fuf-
fice for the prefent, to remind you of two palTages
of fcripture only. One is in the 2 Epif of Peter,
chap. iii. " And account that the long-fuffering
of our Lord is falvation, even as our beloved bro-
ther Paul, according to the wifdom given unto
him, hath written unto you : As alfo in all his
epifHes, fpeaking of thefe things ; in which arc
fome things hard to be underftood, which they
that are unlearned and unliable" [men of an un-
teachable, light and wavering mind] itr^, as
they do alfo the other fcriptures, unto their oivn
deJlruSlion — Beware left ye alfo, being led away
with the error of the wicked^ &c." The other
pafTage of fcripture alluded to above, is in the
2 ThefT. chap. ii. where the apoftle fpeaks of
fome, who " received not the love of the truth,
that they might be faved." He immediately
fubjoins : " And for this caufe God jQiall fend
them ftrong delufion, that they fhould believe a
lie ; that they all might be damned^ -who believed
not the truth, &c." Now, if perfons may wreft
the fcriptures ; not only thofe which are really
** hard
1 6 Striving to enter in at the Ji rait Gate
** hard to be underftood," but alfo the " other
fcriptures/' to their own defl:ru(5lion; and if there
are fome, who are given over to " ftrong dclu-
Hon," and believe a lie, to their own damnation ;
then it is certain, that men may err fatally con-
cerning the way of life. If there be any funda-
mental truths, there mull of confcquence be fun-
damental errors ; or fuch as Ihall be fatal in their
confequences. And this is evidently fuppofed,
not only in thefe, but in many other pallages of
icripture. From whence arifes the neceflity of
great care in inquiring after -the way of life, and
caution againfl: deception with reference thereto.
Nor can any man be fuppofed heartily to defire,
and earneftly to ftrive, that he may enter in at
the ftrait gate, unlefs he exercifeth care and dili-
gence in this refpedl.
If it fhould be demanded here, What errors
are fatal ? this, it is conceived, ought to be left
to the judgment of God. No man can prefume,
without arogance, pride and impiety, particularly
to run the line between eflfential and non-effential
articles of faith ; or, which comes to the fame
thing, between fuch errors as fhall be abfolutely
fatal, and fuch as fhall not. If God himfelf has
not explicitly determined thefe queftions, as he
has not, what unwarrantable prefumption is it in
men to do it ; as the manner of fome is ! Tho'
the -way of falvation revealed, be but one ; tho'
this may be fatally mifapprehcnded by the care-
lefs
explain d and inculcated. tj
iefs and negligent ; and tho'^ for this reafoh,
we ought to ufc diligence that we may h6
rightly informed ; yet it is certain, that all mil^
takes and errors refpefting the way of life, are
not fatal ; For who then could be faved ! It
may be fubjoined here, that tho' the carelefs
and flothful may err fatally ; yet it will by Ho
means follow from hence, that thofe may alfo
err thus, who are ferioufly inquifitive ; thofe
who take Jefus Chriit for their guide, and hear*
tily defire to know the truth as it is in him.
Jt would be a great reflexion on the goodnefs
and mercy of God, and on the holy fcriptures^
to fuppofe, either that every miftake in fuch
fallible creatures refpeding the way of life^
fhould be damning ; or, that we might fincere-
ly and earneftly endeavour, in the ufe of pro-
per means, to learn the way of falvation from
Jefus Chrift, or the fcriptures of truth, and yet
not find it, but err from it in any effential point.
The former of thefe fuppofitions would in ef-
fed: divert God of his mercy ; and the latter of
them would infer the fcriptures to be inade-
quate to the declared defign of them, which is,
to guide our feet into the way of peace, and
make us " wife unto falvation ; " which the
apoftle afTerts, they are " able" to do. And
whofoever denies this proteftantjand truly apof-
tolic doftrine, ought to go to Rome for a liv-
ing, vifible and infallible guide ; unlefs, per-
haps, he had rather fet up to be one himfelf.
C In
r 8 Striving to enter in at the fir ait Gate
•In fine here : Striving to enter into life, ma-
nifbftly implies great care in feeking the way
that leader h thereto. In all the concerns of
this mortal life, when we are heartily engaged
in any purfuit, or endeavour to accompliili any
end, we are careful left we Ihould take fome
wrong ftep to our prejudice; except in fuch
cafes as we apprehend admit of no doubt or
uncertainty. And we do, or at leaft we ought
to, adf from the fame general principle in the
infiintely higher concerns of religion. Neither
can we be fuppofed really to Itrive, that we
i;nay ent.er in at the ftrait gate, unlefs we are
follicitous to know the truth as it is in Jefus,
i.n fome proportion to the importance of it, as
it relates to our eternal falvation.
5thly. This (hiving implies in it, earnefl:
prayer to God for the illumination of Ins holy
tpirit ; for his guidance and direftion in the
w^ay of life ; for tliC pardon of our fins ; for
a new heart, and right fpiric ; and that he
Wf u J purge our confciences from dead works,
to Icrvc him in newnefs of life. Prayer is one,
and indeed a moll important way, of ftriving ;
to the ufe of which means, there are io many
exhortations and irijuncfions in the holy fcrip-
tures, and which are fo generally known, that
it fcems unneccflary at prefent to refer you to
any in particular. And certainly no perfon
Tvdioneglecfs this, can be llippofed to ffrive as
he ought to do.
6thly. This
explai?id aitd inculcated 19
6thly. Th IS undoubtedly implies in it, llriv-
ing agaiuft lin ; watchfulnefs againil tempta-
tion ; a refolute oppofition to the lufts and
corruptions of our own hearts ; and an endea-
vour, to forfake and avoid all thofe evil. prac-
tices which God has forbidden in his word ;
and for the fake of which, his wrath comerh
on the children of difobedience. For furely
that man:cannot be faid to llrive to obtain fal-
vation, who does not endeavour to avoid thofe
fins, and unrighteous deeds, again ft which he
knows the wrath of God is revealed froiji
heaven.
7thly. This implies a real endeavour,
not only to abftain from what God has forbid-
den ; but to do whatfoever he has required,--or
to obey all his known commandments. For
our bleiTed Saviour has faid, " Not every oi\c
that faith unto me, Lord, Lord, fhal! enter in-
to ihe. kingdom of heaven ; but he that deeth
the will, of my father which is in heaven."
And one would think it hardly poflible for aoiy
man to deceive himfelf fo mucli, as to imagine
that he really Ilrivcs;to enter in at the ilraic
eate, without endeavourin_[^ to comply with
the known will of God. This flriving plainly
implies a fincere (\<i{ixa to avoid every thing
in general that may obilrucl, and to do every
thing in generalvvhich may promote, a man's
future wxll-being. — It is, however, very far
C 2 from
20 Striving to enter in at the fir ait Gate
from being the defign of what is here faid, that-
we fhould do thus under the notion of merit-
ing falvation thereby ; or performing fuch a
righteoufnefs as God is obhged in juftice to ac-
cept- This were the greateft foljy. What-
ever we do, we are unprofitable fervants ; yea,
worfe than unprofitable ; for we are flill fm-
ful creatures : And being fuch, can reafonably
hope for eternal life, only as the gift of God
thro' Jefus Chrift our Lord, who hath redeem-
ed us from the curfe of the law. And a de-
pendence upon him, as the mediator between
God and men, is implied in the very notion of
ftriving to obtain falvation thro' him.
8thly. The flriving here enjoined, mufl: be
fuppofed to intend ftriving with perfeverance ;
Bot for a month, a year, or any definite, given
time ; but as long as it fhall pleafe God to con-
tinue us in the world. For if any, after ftriv-
ing thus for a time, and in fome meafure cfcap-
ing the pollutions of the world, relapfe into
their /ormer carelefs and finful way of life, the
apoftle compares them to a " dog that return-
cth to his vomit, and a fow that w^as waflied,
to her w^ailowing in the mire." Yea, he faith
of fuch perlbns, that it "had been better for
them not to have known the way of righte-
oufnefs, than thus to turn from the holy con>
iiijaudment delivered unto them.^'
If
explain d and inculcated. 21
If it fhould be asked, Whether any unre-
generate finner can be fuppofed to ftrive in
the manner reprefented above ? I anfwer,
Yes ; at leaft in general. There is very little,
if any thing, in this account of ftriving, &c.
which u^ould neceflarily fuppofe a perfon to
be already born of the Spirit. But if it
fhould be farther demanded, Whether a
finner can be fuppofed to ftrive thus, antece-
dent to any influence or operation of the good
fpirit of God upon his heart ? The anfwer is,
By no means. God undoubtedly ftrives with
finful men, by his word, his fpirit, and the
difpenfadons of his providence ; awakening
them to a fenfe of their guilt, mifery and dan-
ger, antecedently to their ftriving, or doing any
thing tending to their faIvi\tion : So that when
any are finally brought to love him, it is " be-
caufe he firft loved them." But yet fuch in-
fluences of the word and fpirit of God up-
on the hearts of men, as ferve to awaken in
them a ferious concern about their falvation,
and excite them to ftrive in order thereto,
do not infer them to be new creatures in
Chrift Jefus. My meaning is, that there may
be, and always are, fuch awakenings and
ftrivings, prior to that thorough change of dif-
pi^fition and aflecT:ions, which the fcriptures
exprefs by a new heart, the new creature, and
being born of God. — It may be fubjoined
here, to prevent mifconftrudion, that tho' no
finner
22 Striving to enter in at the Jlrait Gate
firmer drives, but with whom God ftrivcs firft;
yet it will not from hence foUpw, that God
ftrives with none,, befides thofe who ftrivc in
confequence thereof, God is reprefented as
ftriving with mGU,iy, who, inftead of yielding
to the impreffions of his grace, refift, grieve
and quench his good fpirit ; till they are utter-
ly foriaken of him, and given over to a repro-
bate mind : In conformity to his own threat-
iiing, that his " Spirit fhall not always ftrive
with man."f
II. I WAS, in the next place, to fhew^ you
the fatal confequ^nces of not ftriving to enter
in at the ftrait gate : Or, in other words, of not
nfing 3^our endeavours to obtain eternal life, in
the manner reprefented above. And here it
is to be obferved in general, that ftriving is in-
difpenfably neceflary ; fo necelTary, that with-
out it we can never fee the kingdom of God.
It is not now afterted, that if w^e ftrive aright,
we fhall certainly be fucceeded in our endea-
vours : But let the fuccefs of our endeavours
be ever fo uncertain ; let it be fuppofed alto-
gether doubtful, wdiether our ftriving ftiall iftlie
in our falvation, or not ; yet it i? certain, on
the
\ Tho'the fcripturcs fpeak of God as ftriving ; yet this feems
not literally and dridly afcribed to him. For driving, in
the ordinary import of the word, connotes wciiknefs, or' a
limited power, which meets with opposition, oblhu<51ion3 and
difficulties : Whereas God is aimi^luy ; a being, to whom
nothing is hard; nothing dllTiculr, which he rcfolvcs to v^o.
explai?td and inculcated. 2 3
the other hand, that if we do not drive, we
fliall never obtain eternal life. This is no
doubtful point, whatever the other may be.
That the confequences of our negligence ia
this refpe(?t, will be fatal, is infallibly certain,
though the happy confequences of ufing our
endeavours, Ihould be ever fo problemati-
cal, or precarious. However free the grace
of God is, it is manifcft that he has required
fomething of us in order to our falvation.
And our Lord here enjoins us to ftrive to this
end : Which is a general command, compre-
hending various things in it, as we have ^^tax
above. And can we fuppofe that our Saviour
would have commanded us to ftrive, if driving
were unnecefTary to the end propofed ? or, if
we might finally enter in at the ftrait gate
without driving? This cannot be reafonably
fuppofcd.
Besides : If anyfliould imagine thatftriving
is unneccffary, this would be to fuppofe that
every thing is unnecelTary, which properly
comes under the head of driving ; every thing
which is prefuppofed and implied therein, ac-
cording to the account already given of itj,
fuppofmg that to be a jud one. For example :
It v.'ould be to fuppole that iinners, to whom
the gofpel is preached, may inherit eternal
liie without giving any credit thereto ; with-
out being awakened into a fcnfe of their guilt
and
2 4 Striving to enter in at the Ji rait Gate
and mifery ; ^vithout defiring to be fared ;
without endeavouring to learn the way of Hfe ;
without prayer to God; without endeavouring
to forfake their fins ; and without endeavouring
to do the will of God. All thefe things are pre-
fuppofed and implied in ftriving ; and confe-
quently, if ftriving be unneceflaryj thefe are
unnecelfary. But can atiy man who believes
the holy fcriptures to be the word of God,(and
to fuch only lam fpeaking ) pofTibly imagine
that thefe things are unnecelfary ! — That a man
may finally obtain the falvation revealed thro'
Ghrift, altho' he rejeds the revelation thereof;
altho' he continues hardened in his fins ; altho'
he has no defire to obtain eternal life ; akho'
he never feriouily enquires the way that lead-
eth thereto ; altho' he never prays to God for
his pardon, Spirit and grace ; altho' he freely
indulges, inftcad of mortifying his lufts ; and
in fine, tho' he takes no pains, ufes no endea-
vours, to keep God's commandments, but Wil-
fully violates them from day to day : and con-
tinues fo to do to the end of his life 1 It is fo
manifeft from the whole tenor of fcripture, that
fuch a man cannot be faved, but mull: perifli iu
his fins, that it were a mif-fpence of time to
prove it, by an indu6tion of particular palTages-
It being certain then, and moft manifefl:
from the holy fcriptures, that we cannot finally
enter in at the ftruit gate, unlefs we exert our
ielves
explain d and inculcated. 2 5
felves, and ftrive in order thereto ; from hence:
appear the fatal confequences of negligence in
this refpeft. I fay confequences, and fatal
confequences ; for thefe three things are evi-
dently containedjor implied, in being excluded
from the kingdom of heaven : The lofs, or
falling fhort of eternal life, glory and happinefs;
fuffering the punifliment, to which we are
juftly liable as fniners ; and an additional
weight of woe and mifery due to us, as defpi-
fers of the mercy and grace of God,
Being excluded from the kingdom of hea-
ven, implies in it the lofs, or falling fhort of
eternal life, glory and happinefs. The ftrait
gate is the gate of life, of joy, of glor^^ honor
and immortality : So that,not to enter in there*
at, is to be forever excluded from thefe blef-
fmgs ; from the favour of God, and from the
everlafting joys that are in his prefence ; an
inheritance incorruptible, undefiled, and that
fadeth not away ; for it is in heaven, that this
inheritance is referved ; and it can be enjoyed
only by thofe, who fhall finally enter in at the
ftrait gate.
This farther implies, the fuffering of that
punifhment, to w^hich we are juflly liable as
fniners. For, to be excluded from heaven,
is in effeft to be thruft down to hell, where the
worm dieth not, and the fire is not quenched ;
D there
26 Striving to enter in at the Jlrait Gate
there being no medium^ no middle way for
us, between being faved and damned. As 'iiw--
fal creatures, we are already expofed to perdi-
tion from the avenging juftice of God : yea,
we are aftually under a fentence of condem-
nation and death, till fuch time as w^e are de-
livered therefrom, by having an intereft in the
redemption wrought out by Chrift. For, it:
is to tliem on!}^ that are in Chrift Jefus, and fo
in him as to walk, not after the fiefh, but after
the fpirit, that there is no condemnation.
Now, how terrible a thing is it to lie forever
under guilt, the condemnation of God ? How
holy a being is he I how great his hatred of
fin \ how unlimited his power to punilh it ?
hov/ awfii! his threatnings, and how fure the
execution of them upon finally-hardened and
irreclaimable traufgreffors ? Is it not a fearful
thing to fall into the hands of the living God !
Is not deftruclion from the Almighty a terror
to us ! — efpcciall}^ fuch an everlaliing deft ruc-
tion from his prefence, and the glory of his
power, as is threatned in his word ! And
wliatever, fooliili, filfe-hearted men may ima-
gine, or however flarter themfelves with the
hopes of impunity, " God is not a man that he
ihould lie, or the fon of man that he fliouid
repent. "
It Is farther to be obferved here, that thofe
who arc favoured with the gofpel, and yet neg-
explain d and inculcated. 2 7
left toftrive after the falvation revealed there-
in, will incur an additional weight of woe and
jtiifery, as defpifers of the grace and mercy of
God. He has provided and revealed a way of
falvation, for finful, guilty and loft creatur<?s,
thro' the mediation, the fufferings and death of
hi^ own dear Son ; and faith, " Whofoever
will, let him come, " &c. God exercifcth pa-
tience and forbearance towards his linful crea-
turcs ; thereby giving them time and oppor-
tunity for repentance, and working out their
falvation. Now, if you Ihould neglect this
method of deliverance from condemnation, and
thiiuk everlafting life not worth your ftrivin-g
after ; you will not only reniain under the
guilt of your other tins, but will bejuftiy^
chargeable alfo with defpifing the goodnefs of
God ; even the " riches of his. goodnefs, for^
bearance and long-fuifering": And if you do fo,
you mull needs " treafure up unto your fclves
wrath againft the day of wrath, and revelau^^^
of the righteous judgment of God." Yourguik
and punifliment will be greatly aggravated in
this refpecl. You will not only be condem-
ned as hnners in the day of judgment ; but as
the moil heinous fumers : vou vvill not onlv
be caft into the place of torments ; but have
your pait amongft the mod wretched that
fuffer there. In conformity hereto, our Lord
himfelf denounced a peculiar woe againll: the
inhabitants of Corazin, Bethfaida and Capcr-
D 2 aaum,
2 8 Strivmg to enter i?i at the ft rait Gate
naum, where he had preached the gofpel of
the kingdom, becaufe they repented not ; af-
furing them, that it fhould be more tolerable
for thofe of Tyre and Sydon, for Sodom and
Gomorrha, in the day of judgment, than for
them. Thus alfo it is faid in the epiftle to the
Hebrews: " If the word fpoken by angels
-was ftedfaft, and every tranfgreilion and dif-
obedience received a juft recompence of re-
ward ; how fhall w^e efcape, if we negleft fo
great falvation, which at the jfirft began to be
fpoken by the Lord, " &c. ? And again : " If
he that dcfpiied Mofes' law, died without
mercy, — of how much forer punifhment fup-r
pofe ye, fhall they be thought worthy, who
Jaave trodden under loot theSon of God/' &c. ?
You fee then, what is to be the portion of
thofe who neglect, inftead of Ibiving to obtain,
the falvation revealed in the gofpel. They
will not only be excluded from eternal glory
and happinefs in the kingdom of God, continue
under wrath, and fufier as tranfgreffors of
God's law ; but alfo incur a peculiarly aggra-
vated condemnation, as dcfpifcrsot that mercy,
which provided and revealed a method of fal-
vation for finners. Such will be the fatal con-
fequenccs of not ilriving. And I am, in the
next place.
IIL To
explain d and inculcated. 29
III. To reprefent to you the happy and glo-
rious confequences of driving fuccefsfully,or fo
as finally to enter in at the ftrait gate ; without
pretending to determine at prefent, whether
your endeavours to this end will certainly be
eiFccftual, or not. But this is at lead a poffible
fuppolition : And, O ! what w^ould you gain,
if your endeavours (hould adually be crowned
with fuccefs ! This appears, in fome meafure,
from what has been faid under the preceeding
head of difcourfe ; fo that there will be the lefs
occafion, as indeed there is not time, for much
enlargement here. Succefs in thefe endeavors
will be abundantly fufficient, yea, infinitely
more than fufficient, to reward all the pains
you take, or can take, even tho' you llaould
fpend a thoufand, or ten million years, in the
moft intenfe application ; and allow yourfelves
no reft day or night. For, on this fuppofition,
you will obtain eternal deliverance from guilt,
condemnation and wrath : And not only fo,
but be compleatly and everlaftingly bleffed.
%f\^
You will obtain eternal deliverance from
condemnaLion and wrath. The wages
of fin, you know, is death ; or everlafting de-
llrudion from the prefence of the Lord. Now
a primary, or main end of the ftriving enjoined
upon us in the text, is, obtaining delive-
rance from a ftate of guilt, mifery and ruin ;
pr from the wrath which is to come upon the
world
30 Striving to ente?^ in at the fir ait Gat a
world of the ungodly ; as appears from what
Ikis been difcoiirfed above. So that fuccels in
•thefe endeavours, or in this ftriviag, impHes in
the very notion of it, obtaining a full and final
releafe from all our fms, and h*om the puniOi-
liient due to them. And how glorious a pri-
viledg'e is this ! Blefled indeed is he, whofe
tranfgreffions are thus forgiven, and whofe fin
is covered ; yea, thrice blclfed is that man,
umo whom the Lord will not impute iniquity!
— who fliall never come into condemnation!
Jf it (hould be faid, that to be exempted from
punifhment, is but a negative happinefs ; or
that it implies no poficive good in it; be -it
Co. ; Yet fu rely, deliverance from evil is worth
Itrivlng for ; efpecially, from fo great an
evil, ^s the damnation of hell. Tho' this were
allM\iQX we could hope to obtain by flrivii.ig ;
3^et,doubtlefs,our endeavours tothis end' would
be well bellowed.
But, as was before obferved, if you ftrive
cfle6lually, you will not only obtain delive-
rance from fin and death ; but be the heirs of
eternal life and glory. Thac narrow gate, in-
to which you flrive to enter, is the gate of life,
the gate of heaven. And confequently, if you
ftrive effedually, you will gain admiffion into
the manfions of evcrlaliing joy. " Eye hath not
indeed ^^xtw^ nor ear heard, neither have enter
red into the heart of man, the things which
God
explain d and imukated. 3 1
God hath prepareil for them that love him. "'"
But-, from what he hath revealed unto us by
his Spirit, we know in general that the heaven-
ly date is a ftate of perfect holinefs and happi-
nefs ; an happinefs adapted to the rational na-
ture of man ; adequate to his mod exalted
wiflies ; yea, far furpaffing all his prefent con-
ceptions ; an happinefs which will never be in-
terrupted or diminifhed ; but conftant, immu-
table and eternal. And if there were but a-
bare poffibility of obtaining fuch an happinefs
as this, wdiat reafonable man would not ftrive
in order to it ? efpecially when the certain con-
fequences of neglecting to do fo, are taken into>
confideration !
What connexion there is between our
ftriving, and adually obtaining the falvation
of our fouls, according to the holy fcriptures,
is, by divine permiffion and afliltance, to be
confidered in another difcourfe. But the pre-
fent muft not be concluded without fome fhort
reflexions on what has been faid already.
And,
I. It appears, that there is fomething re-
quired of, and to be done by fmful men, in or-
der to their falvation. Our Lord commands
us to ftrive to enter in at the ilrait gate ; and
certainly this implies the doing fomething ;
yea,
3 2 Strhing to enter In at the Jlratt Gate
yea, of many things, with a view to obtaining
eternal life. Nor is there a fingle command of
Chrift in the gofpel, but what ought to be o-
beyed, partly with this view ; though not
indeed, under the notion of meriting falvation
thereby. How ftrange r how unnaecountable
is it then, that anyfhould alTert^ as fome have
done, that there is nothing to be done by fin-
ners, in order to their falvation ; or at leaft,
nothing befides believing ! And fome there are,
who have gone fo far as to fayjthat the very in-'
quiry,What men are to do to obtain eternal life^
is an indication of a felf-righteous fpirit > and a
proof, that the pcrfon who makes it, knows
nothing of the gofpel-difpenfation ! What
ftrange infatuation is this ! And with how
much truth and propriety might it be retorted,
that thofe who have fuch a conception of the
gofpel, are themfelves grofly ignorant of it ;
and need to be taught, even the firft principles
of the oracles of God ?
2. It farther appears, how much thofe are
miftaken, who fuppofe that the working out
their falvation is an eajy matter; attended with
few or no difSculties ; and rather a matter of
amufement, than of great pains, labor and
felf'denial ; of the moft inteufe application, and
vigorous exertions. Our Saviour, who cer-
tainly knew every thing relating to this affair,
enicins us to " Ilrive ; " or, if the word may
be
^xplahid and inculcated. ^ g
may be allowed, to " agonize," that we may en-
ter into life : Plainly importing, that the bufinefs
of religion is at once of fuch vaft importance, and
attended with fuch difEculties, as to call for thd
moft anxious concern, the mofl: fixed refolutions^
and unwearied endeavours. And there are divers
metaphors ufed in fcripture, relative to this mat-
ter, which naturally fugged the fame thing to us t
Particularly thofe of " wreflling," " running,'*
and " fighting ;'* which exprefs efforts of ftrength
and a6tivity, joined with warinefs and circumfpec-
tion. Thefe are all applied to the exercifes, du-
ties and employments of the chriftian life ; as if
a man were to be almoft continually exerting
himfelf, and upon his guard, as in a race, a fight,
or fome other exercife, which at once require*
care, dexterity, and a vigorous exertion of
ftrength : And furely heaven is not prepared a^
a receptacle, or mighty hive, for the drones of the
earth ! But if we were to judge by the conduct
of fome profefTed chriftians, and thofe, perhaps,
not the worft that the world affords, we fhould
te apt to think, that to be, and to live the life
of, a chriftian, was a thing of the greateft eafe :
and, as was intimated before, rather a matter of a-
mufement, than of habitual care, pains and labor.
For how many are there, who apparently, inftead
of making the falvation of their fouls their grand
concern, the object: of their moft earneft endea-
vours, confider it rather as fomething which is
befide the main bufinefs of life ; fomething fub-
E ordinate,
5 ^ Strivhig to enter in at the ft rait Gate
ordinate, not only to the getting riches or power,
but even to their other diverfions and paiHmes I
There are mai\y perfons of this chara(5ler in the
world ; who may yet think theniielvcs in the way
of falvation, becaufe they make a profeffion of
religion ; becaufe they attend the public wor-
fhip — when it fuits their humour ; and are not
openly vicious in their lives. But fuch perfons
will be certainly difappointed, \i they expert, in
this way, ever to get admifFion into the kingdom
of heaven. For can they, with any propriety of
language, be faid to fkive to enter in at the rtrait
gate ? or can they enter there, without ftriving ?
What they really ftrive for, is to obtain wealth,
Worldly honors, worldly plcafures, and the meat
that perifheth ; not the pearl of great price, not
that honor that cometh from God, not thofe
pleafures that are at his right hand, not the meat
that endureth unto everlafting life. Let none
delude themfelves with an imagination, that they
are in that " narrow way" that leadeth unto life
everlafting, while they live after this thoughtlefs,
neghgent and loofe manner ; nor unlefs they
ftrive in earneft to enter in at the ftrait gate, as
a matter of infinite concernment to them ; in
comparifon of which, all other things are of tri-
vial confequence, hardly worth a ferious thought.
This is indeed, what our Lord intends when he
fays, " one thing is needful." And bleffed are
they, who are fo wife as, with Mary, to " choofe
that good partj that fliall not be taken away from
them." 3> You
explain d and inculcated. 35
3. You may fee, by what has been faid, not
only that flriving is neceflary in order to entering
into life ; but alfo, that the manner of flriving is
of great importance. People may take confider-
able pains in religion, with a view to their future
happinefs ; and yet, thro' criminal inattention,
not *' Itrive lawfully,'' or in the manner they
ought to do ; and fo never enter into life. To
(Irive to enter in at the ftrait gate, is an injunflion
of Jefus Chrift ; and therefore muft be fiippofed
to mean, ftriving in a way that is in general a-
greeable to the plan of the gofpel, the do<firine of
our redemption. And if, thro' vicious prejudice,
or even thro' want of fuch attention as might
be reafonably expeded of us, we Ihould wholly
miftake in this matter; whatever we do, muft,
on the moft favourable fuppofition, go for noth-
ing. Unlefs we ftrive, in general, in the manner
we ought to do, allowing for involuntary mif-
takes, we are not in the way that Icadeth unto
life. And if we are not in that narrow way,
we are of confequence travelling towards the
wide gate of deftrudion ; and fhall unqucftion-
ably, unlefs we alter our courfe, increafe the vaft
and wretched number of thofe, that go in there-
at ! Of this, however, there is no real danger,
if we earneftly endeavour to be rightly informed:
For, of thofe who are favoured with the gofpel,
if there be few that find the way of life, it mufl
be, becaufe there are but few who feafonably
and diligently inquire after it : Tho' this is cer-
tainly one thing implied in ftriving.
E 2 4. Let
36 Striving to enter in at the Jl rait Gate
4. Let me earneftly exhort all to ftrive. Tho'
your endeavours fhould prove ineffectual ; yet,
as that is fuppofed at prefent to be an uncertainty,
you are obliged in all reafon to do your beft,
leaving the event with God. For this is the fitu-
ation, the dilemma you are in, as guilty creatures:
If you do not ftrive to obtain deliverance from
condemnation, you will, you 7niijl^ continue un-
der it, and be miferable hereafter. But if you
ftrive, it is at leaft poffible that you may obtain
deliverance from the wrath to come, and be eter^
pally happy. And can you hefitate, in this fitu-
ation, which is the wifer part to take ! Do you
not ftrive, in your worldly concernments, when
at as great uncertainty about the fucccfs of your
endeavours? And yet thofe are matters of no
importance, in comparifon with this : " For what
Js a man profited, if he gain the whole world, and
lofe his own foul ?•■ In thofe affairs, tho' you did
not exert yourfelves with vigor, the damage could
be but fmall, comparatively fpeaking ; and the
gain is but fmall and temporary, when your en-
deavours are fuccefsful. But in this^ if you are
carelefs and negligent, you perifh in your fins,
find are ruined forever ; And if you ftrive fuc-
cefsfuUy, as perhaps you may, your gain is infi-
nite ; a treafure that faileth not, a kingdom that
hath foundations, a crown of glory that fadeth
not away.
But
explain d and inculcated. g j
But to conclude : If there are any who will
not ftrive to enter in at the Itrait gate of life,
let them be perfuaded at lead, not to take pains
to go in at that which leadeth to deftrudion ;
which is altogether needlefs. For this gate is
wide, ready to receive all that come ; the way
thereto is broad, fo that it can hardly be miffed ;
and there are many who, even without taking
pains for it, go in thereat. But yet there are fome
perfons, who feem to ftrive, and take great pains,
to enter in at this wide gate : I mean all fuch a$
endeavour to flifle the convi<5i:ions of their own
confciences ; to perfuade themfelves, that the
chriflian revelation is a fable, and to quench the
Spirit of God, that ftriveth with them. There
are undoubtedly fome, who really take pains to
rid themfelves of every religious and moral prin-
ciple ; of all the reflraints of confcience, which
they find troublefome to them ; which is no eafy
thing, efpecially for thofe who have had a religi-
ous education. Some there are, who feem to
endeavour to excel in wickednefs ; who pride
themfelves in impiety and vice ; in profane curf-
Ing and fvvearing, in drinking, wantonnefs and
riot : Who even '^ weary themfelves to do ini-
quity ;" and afterwards glory in their fhame.
Now, all fuch perfons may be faid to flrive, not
to fave, but to deftroy their own fouls. But
how unneceffary a labor is this ! And if even
the righteous fcarcely are faved, where fhall fuch
ungodly fmners appear ! — *' Wo unto him that
5 8 Striving to enter in at the Jl rait Gate
Jlriveth [thus] -with his Maker : Let the pot-
iherd ftrive with the potflierds jof the, earth." — •
Do not, I befeech you, fo foolillily, To wickedly,
as to " feek death in the error of your life!" Our
Lord fays, in alhifion to the taking a city by ftorra,
that the " kingdom of heaven fuffereth violence,
and the violent take it by force." The kingdom of
heaven is thus to be taken; and there is at once
glory and gain in fuch a conquelh But what
occafion is there, fo to exprefs it, for Itorming
hell, whofe gates are ever wide extended, to re-
ceive every comer ! There is no occafion for
any formal fiege, for any affault or violence, in
order to get admittance into that place of tor-
ments : And tho' there were, yet there would
be neither honor nor advantage to reward the
exploit. — But why do I fpeak thus to you, my
friends and brethren ? I hope in God, there are
BO fuch abandoned fmners amongft my hearers ;
tho' there may probably be fome perfons, v/ho
take little or no pains to obtain falvation ; and
who are therefore particularly concerned in this
admonition : — " Strive to enter in at the ftrait
gate; for many, I fay unto you, fliall feek to
enter in, and fhall not be able."
Sermon II
Sermon II.
/.C)
The Connexion between ftrivmg after,
and obtaining Salvation, proved from
the holy Scriptures.
LUKE XIIL 24.
STRIFE to enter in at the Jl rait gate. --^
BY the ftrait gate is intended, the gate of life,
or of the kingdom of heaven. It is called
ftrait, in refpe6l of the difficulties which
attend gaining admifHon into thofe blefTed man-
fions. By ftriving to enter at this gate, is meant
in general, ufing our fincere endeavours to obtain
eternal life. But, more particularly, this ftriving
prefuppofes and comprehe'nds in it, a fpeculative
belief of the chriftian revelation ; a fenfe of our
finful, perifhing condition ; an earneft defire to
obtain the falvation revealed thro' Chrifl ; ferious
and diligent inquiry after the way of life ; prayer
to God for the pardon of fin, for his fpirit
and grace ; ftriving againft fin, with an endeavour
to keep all God's commandments ; ftill relying,
not
40 Ohtaming eternal Life
not on any fuppofed merit in what we do, but
on the mercy of God in Chrift, for acceptance
with him. All which implies a partial refor-
mation, or a good work begun in the finner, by
the word and fpirit of God ; tho' it does not
neceffarily imply that thorough change, which
the fcriptures exprefs by a new and clean heart,
by the new creature, and by being born of the
Spirit. — Striving to enter in at the ftrait gate, is
indifpenfably neceflary in order to our falvation.
Without it we fliall certainly fall fliort of eternal
life, continue under condemnation, and incur an
additional degree of guilt and mifery, as defpifers
of the grace of God. Such will be the confe-
quences of not ftriving. On the other hand, if
we ft rive effe^ually, we fhall obtain deliverance
from the wrath to come ; and be inexpreffibly
and eternally happy in the kingdom, prefence
and enjoyment of God, the fupreme good. So
that we have great reafon to ftrive, tho' there
were but a bare poffibiHty, that our endeavours
may be crowned with fuccefs.
Th e feveral things here mentioned in a curfo-
ry manner, were enlarged on in the preceding
difcourfe, under three general heads. And there
now remains only one point to be confidered, in
order to finifh the defign which I had, when I
entered on this fubjeft. And that Is,
IV. What
conneSied with Strivings &^c. 41
IV. What connexion there is, according
to the word of God, betwixt our llriving, and
finally obtaining what is the grand end and
ohjeft of our endeavours, the laivation of our
fouls.
Some perfons, and indeed not a few, have
fuppofed that there is no certain connexion
between any drivings or endeavours of fin-
ners, and their obtaining eternal life : While
others have fuppofed that our fuccefs is certain,
provided we ftrive as we may and oughn to do,
to enter in at the ftrait gate. To confider this
matter, by the light of God's holy word, and
by his affiftance, is propofed as the bufincfs of
this difcourfe. And I fhall beg leave to intro-
duce what I have to offer upon it, \^i^h feme
fhort remarks, tending to a jufl and clear
ftating of the point. The iirll of which is,
I. That thequeftion does not relate to the
ftriving, or endeavours, of the regenerate ; of
thofe that are already born of God, or fuch as
are, in the mofl proper fcnfe, true believers
and real chriftians. The.queflion is not, Whe-
ther the endeavours of fuch, to obtain falva-
tion, fhall be effeftual or not ? For it is al-
lowed on all hands, that they fhall infalHbly
be fo. All acknowledge, that the gofpcl plain-
ly and direclly promifes eternal life to perfons
of thisxharader. So that the prefent iiinnirV
F has
42 Obtaining eternal Life
has no relation to fuch ; And confequently, it
mud relate wholly to the endeavours of the
iinregenerate.
2dly. Th^ qneftion is not, Whether Tinners
can be finally laved, without becoming true
believers, or real chrillians, in the moft proper
fenfe I Concerning this matter, there is no
more controverfy? than there is about the point
Jaft mentioned. For it is allowed on all hands,
that without holinefs no man fliall fee the
Lord ; or ever gain admiffion into the king-
dom of heaven. This is therefore no part of
the queftion before us. Neither,
3dl3^ Is the queflion, Whether a finful crea-
ture can attain to true holinefs, and fo be en-
titled to eternal life, merely by any endeavours
of his own, or without the renewing and
fanftifying influences of the Spirit of God I
It is generally, if not univerfally, agreed a-
mongd profeffed chriftians, that repentance
unto life, and evangelical hoUnefs, are not at-
tainable without the gracious operations of
God's holy Spirit ; and confequentl}^, that
without thefe divine influences, all the endea-
vours of fmners to attain to holinefs, and fo to
eternal life, muff be inefledual. Which indeed
amounts to neither more nor lefs, than what
our Lord himfcif declares, — That *' except a
man be borji again, he cannot fee the king^
dom
conmSied with Strivingy &^c. 43
dom of God. " Chriftians do indeed dlifer con-
fiderably in their manner of explaining them-
felvcs upon this fubjeft : But there are few or
none, but what do in general aflert the neceffi-
ty of divine grace, or the influences of God's
Spirit, in order toafaving converfion ;orin or-
der to a finner's attaining to holinefs here, and
happinefs hereafter. And this is now taken
for granted, as a certain and important truth.
So that it is no part of the prefent queftion,
whether the endeavours of finners will be
efFedual to their falvation, without the grace
of God vouchfafed to them, fo as to create in
them clean hearts, and right fpirits ? For it is
certain, they will not. Neither,
4thly. Is the prefent queftion. Whether God
is obliged, in juftice, to renew or change the
heart of a (inner, in confequencc of his endea-
vours, prayers, or any thing which he can be
fuppofed to do ? Or, in other words, is obli-
ged, in point of juftice, to fucceed the endea-
vours of fniners, in order to their attaining to
holinefs and eternal life ? It is generally al-
lowed, that God is not bound in juftice thus to
fucceed a finner's endeavours ; at leaft,this is now
taken for granted. And to ilippofe that God is
obliged, in point of equity, to do this, would-
be moft abfurd, not to fa}- impious. For, as
Tinners, we have forfeited all right to God's fa-
vour ; to any good whatfoever ; and are juft-
F 2 1/
44 Ohtainmg eternal Life
ly liable to wrath and puniiliment. And if fo,
it is a manifeft inconfiltency to fuppofe, that
any thing which a finner docs, or can do,
fhould merit his favourable regards ; or juftly
entitle him to thofc ii^fliiences of the holy Spir
rit, which are necelFary, and which will be
effeftual, to the linner's falvation. This would
be,to fuppofe him juftly liable to wrath for his
iins, and at the fame time .to have a juft claitn
to falvation on account of his endeavours : For
to have a juft claim to falvation, and to have
a claim of right to thofe renewing influences of
God's Spirit, which have falvation connecled
•with them, amount to the fame thing at laft :
And fo the fuppofitions are equally irrational.
From whence it follows,
5thly. That if there be any certain con-
nexion between the endeavours of finful crea-
tures to obtain eternal life, and their adually
obtaining it, this is a connexion which the free
grace, or unmerited goodnefs of God, has
made and eftabUfticd : And fo can be known,
only by the gracious promifes or declarations
of his word : For, between God's juftice and
his grace there is no medium. If there be fuch
a connexion, which docs not arife from the
former, as certainly it cannot ; it muft of con-
fequcnce flow from the latter. And this can
be known only from divine revelation : For it
is only froni the word, declarations and pro-
mifes
conneSled with Strivings &^c. 45
mifes of God, that we can certainly know, to
what particular objects, in what manner and
meafure, when, and under what circumrtan-
ces, God will exercife grace, or fl;evv mercy
to the guilty. Wherefore,
6thly. Upon laying thefefeveral things to-
gether, you will pleale to obferve, that the in-
quiry before us really comes to this at lad, viz.
Whether there are in the word of God, any
gracious promifes, invitations, or declarations,
refpeding unregenerate finners, to whom the
golpel is preached, from whence it may be
clearly inferred, that if they ftrive in the man-
ner they may and ought to do, to attain to
holinefs and eternal life, God will certainly af-
ford them all the influences of his Spirit and
grace, which are neceflary to that end : So
that their endeavours (hall not be in vain, but
fucceeded by him, and rendered cfFedual to
their falvation ? This, it is humbly conceived,
is a fair, jull and plain ftate of the important
queftion propofed. — It may, however, be fla-
ted fomewhat differently thus, without altering
the true import of it, viz. W^hether the gra-
cious declarations and promifes of God in his
word, are fuch as will in any meafure admit *
of the fuppofition, that unregenerate fmners,
to whom the gofpel is preached, may defire,
ftrive, and earneftly endeavour, in the ufe of
proper means, to obtain the falvation revealed
therein,
46 Obtaining eternal Life
therein, feeking to God for his grace and af-
fidance ; and yet poffibly fall fliort of eternal
life, and perifh in their fins, by reafon that
God with-holds his Spirit and grace from them?
The queftion thus Itated, comes preciiely to
the fame thing, as in the former way. Or it
may be reduced to another form, and ftill nar-
rower compafs, thus: viz. Whether unrege-
iierate finners, under the difpenfation of the
Gofpel, have any day of grace and falvarion
afforded to them ; in fuch a fenfe, that they
fhall certainly obtain eternal life., provided they
heartily defire it, and ftrive to that end ? — .
I have expreffed the true point in queilion, in
thefe feveral wa3^s, not merely for the fake of
having it clearly underftood ; but partly, be-
eaufe I fuppofed, that the bare ftating it thus,
would go a confiderable ways towards a pro-
per refolutioh of it, Avith thofe that are tole-
rably acquainted with the general tenor of holy
fcripture ; unlefs their minds are unhappily
prepoflefrcd in favor of fom€ unfcriptural
fcheme of f3^1tematical (.livlnity.
Having prepared the wavby thefe previ-
ous remarks, I fhall now proceed more diredly
to what I had principally in view ; which was
to prove, by arguments drawn from the holy
fcripturcs. That there is a certain connexion
between finners driving to obtain the falvation
which God has revealed, and their afl-ually
obtaining
conmEied with Strivings &^c. 47
obtaining it.'^' By arguments drawn from holy
fcripture, are not, however, intended, only
fuch as are drawn from fcripture-promifes ;
but alfo from any doftrine or declaration of
fcripture : For if arguments are fairl}^ and juft-
ly deduced from the word of God, or are con-
clufive, it is immaterial from what particular
topic they are taken. And you are dcfired to
obferve, tliat I do not put the intire decifion of
this point, upon the abfolute conclufivenefs of
every fingle argument, or paflage of fcripture,
that fhall be alledged ; but upon the joint force,
the concurring evidence, and refult of all.
For it will befufficient, if the conclufion fairly
refults from them all, confidered colleftively,
altho' it fhould not,from an}'' one of them fepa-
rately taken. Accordingly ,it is to be obferveJ
here,
( I. ) That mankind being confidered
in fcripture, as in a ftate of fiii and death,
it is declared that Jefus Chrift came into the
world to fave them ; to " fave finners " ;
to " feek and to fave that which was loft. "
la
* To avoid nnneccfUry repetitions, the reader is defired to
remember, (i.) That, in this difcourfe, by finners, unrcge-
nerate Tinners are always meant. And (2.) That when their
ftrivings, or endeavours, are fpoken of, this muft be undcr-
itood in general of fuch flriviRgs, or endeavours, as are dc-
fcribed in the preceeding difcourfe. I fay, in general : for
polfibly one or two expreflions ufed in that defcri^tion, are in
ftri^lnefs applicable to the endeavours of the regenerate only ;
tbo' I am not at prefect fenfible of any fuch.
48 Obtaining eternal Life
In conformity whereto, the angel that ap-
peared to the terrified fliepherds on the night
of his nativity, comforted them with the
following words : — " Behold, I bring you
good tidings of great joy, which ihall be to
all people : For unto you is born — a Saviour,
which is Chrift the Lord. '* " And fuddenly
there was with the angel a multitude of the
heavenly hoft, praifing God, and faying, Glo^
ry to God in the higheft, and on earth peace,
good zuill towards men '* [indefinitely.] Agreea-
bly hereto it is declared, that Chrift " gave him-
felf a ranfom for all '' ; that he " died for all ; "
and that he " tafted death for every man. "
And ourLord commanded hisapoftles to preach
the gofpel, or thefe glad tidings, to " every
creature." This is called the " gofpel of the grace
of God ; '' and profelTes to point out a method
of falv ation for llnners. The apollle Paul fays,
"With reference hereto : " The grace of God
that hringeth falvation^ hath appeared unto all
■men f ; teaching us, " &c. Now, from fuch
declarations of holy fcripture, we may fairly
infer, that all thofe, to whom the gofpel is
preached, have therein an offer of lalvation
made to them. For in what other view can
it
t Tit II. II. The original words might, perhaps, be tran-
flat^d with more propriety — *' The grace of God that bring-
eth falvation to all men^ hath appeared -, teaching us, " &c.
So ihcy are rendered in the margin of fome of our bibles.
And being thus underflood, they will be rather raorc dirc^
and full to the point in vijsw.
connected xvith Striving, &c. 49
it be confidercd, as glad tidings of great joy to
all that hear it .^ In what other view can it be pro-
perly called, the grace of God that bringeth
falvation to all men r And it it really makes an
offer, or points out a method of falvation to
all ; can it be fuppofed that any finner, who is
willing, and defiroiis, and itrives, to obtain the
falvation thus revealed, fhould yet be reje(5fed of
God, and finally perifh ? Certainly it cannot.
(2.) God hath declared in the mofl: folemn
manner, that he hath no plcafure in the death
of finners : *' As I live, faith the Lord, I have
no pleafure in the death of the wicked, bilt that
the wicked turn from his way and live." Yea,
it is declared, that God ''will have all men to be
laved." Now, if what thefe declarations moft
obvioufly and ftrongly import, be true ; furely
all v/ho really defire and llrive to obtain eternal
hfe,will certainly obtain it. For If God himfelf hath
no pleafarc in their death, but the contrary; and
if they themfelves defire life, and endeavour to
obtain it, what fliculd hinder their lalvation P
Can the devil be fuppofed to prevent it, on thefe
fuppofitions ? He cannot, unlefs he is ftronger,
not only than man, but than God himfelf !
(3.) According to the reprefentations of
fcripture, God affords to iinners a (pace for repen-
tance, a ^-ay of grace ard falvation ; or a feafon for
making, their peace with him :durin^i; which time,
G he
^o Ohtainhig eternal Uife^
he Is faid to be " near", fo that he " may be fpund''
by them that fcek hhn. Yea, God is reprcfent-
cd as long-fufferlng tov.ards them, being unwil-
ling that they fhould pcrlih. To which purpofe
arc the following paffages, amongft innumerable
others. " Seek ye the Lord -while he may be
found ; call ye upon him while he is near. Let
the w icked forfake his way ; " * 8cc. " To day, if
ye w ill hear his voice, harden not your heart, as
in the day of temptation Forty years was I
grieved with this generation," §&c. " Agree with,
thine adverfary quickly, whiles thou art in the
ivay with him ; left," &c. " He beheld the
city, and wept over it, faying, If thou hadft known,
even thou, at leaft in this tloy daj,t\ic things which
belong unto thy peace ! but now," J &c. " I
gave her a Jpace to repent — and fhe repented
not " f. — " Receive not the grace of God in
vain — For he faith, I have heard thee in a time
accepted, and in the day of falvation have I fuc-
cdured thee : Behold now is the accepted time ;
behold, now is the day of falvation J§". " The
Lord is not flack concerning his promife, as fomc
men count flacknefs ; but is long-fuffering to us-
ward, not willing that any Jhould peri/Jj, but
that ALL fliould come to repentancet§." Now,
is it confident with thcfe repeated declarations, to
fuppofe that finners, during this time of their vi-
fitadon, may really defire and ftrive to enter in
at
* If.i. LV. 7 § pfal. XCV. 7. X LwVeXlX. 41. 42.
t Rev. IL 21. J§ 2 Cor. VL i, 2. t§ 2 Pet. IIL 9.
connccled %vith Striving, &c. 5 1
at the ftrait gate ; and yet fall fhort of Cilvatlon ?
If God is long-fuffering, " not willing that any"
of thofe finners, to whom the gofpel is preached,
fhould perifh, but that " all " fhould come to re-
pentance ; certainly he puts them all into a ca-
pacity for attaining falvation. To fuppofe that
any are left in fuch a fl:ate,that they cannot avoid
perifhing, tho' they defire it; or in fuch a (late, as
renders repentance impoffible for them ; mani-
feftly fuppofes, thatGod luills them to perijlj,t\\'xt
he would not have them come to repentance ;
nor really allows them a fpace for it5in any pro-
per fenfe : And fo is directly contrary to the
doctrine of fcripture — But let the unbiafTed judge.
(4.) It is farther to be remarked, that during
this fpace given for repentance, or that day of fal-
vation, which the fcriptures fo plainly alltrt; fm-
ners are earncirly admoriifhed, exhorted and
commanded, to feek God, to be reconciled to
him, and to work out their falvation. Thus in
fome of the paili^es but jull: now quoted
'' Seek the Lord while he may be found,'' &c.
^'' To day, if yc will hear lils voice, harden not
your hearts." So in Prov I. *' Wifiom cricth
without — How long, ye fimple ones, will yc
love fmiplicity ■ and i\vi icorners delight in fcorn-
ing, and fools hate knowledge ? Turn you at my
reproof," &c. And ftiil more emphatical arc
the words of the apoftle, in his fecond epiille to
the Corlnrhians ; a part of which paflage was
Gx 2 quoted
5 2 Ohtamng eternal Lifc^
quoted before. But you may pleafe to confider
it more at large, as it here follows. " All tilings
are of God, who hath reconeiled us to himfelf
by Jcfus Chrifl:,and hath given to us the niiniltry
of reconciliation : To wit, that God was inChrift
reconcihng the AVorld unto himfelf, not im-
puting their trefpaffes unto them ; and hath com-
mitted unto us the word of reconciliation. Now
then we are embaffadors for Chrift, as tho God
did befeech you by us ; we pray you in ChrifFs
ftead, be ye reconciled to God. For he hath
made him to be fin for us, who knew no fin ;
that we might be made the righteoufncfsof God
in him. We then as workers together with him,
befccch you alfo, that ye receive not the grace '*
[the gofpel] " of God in vain. For he faith, I
have heard thee in a time accepted, and in the
day of falvation have I fiiccoured tliec : behold,
new is the accepted time," &c. Thefe exhorta-
tions, and commands, are all directed more eipe-
cially to finners ; to " the wicked" ; to '' fimple
ones, *'ieorners", and '* fools" ; to luch as were
not yet '" reconciled to God". And can any un-
prejudiced man think it confiRcnt with them, to
liippofe, that finners may be awakened to inch a
ienfe of their mifery in being in a Ihite oi aliena-
tion from God, as to defire to be reconeiled to
liim, and really ilrive to obtain a part in the fal-
vation thus revealed ; and yet fall of it ! Judge
fo;* yourfclves —
\^')
CoTnFOKM'
conneBed with Stnvhig, &c. ^ 5
(5.) Conformably hereto, life and doadi,
bleffing and ciirfing, are laid to be fet before fin-
ners, in the word of God ; and they arc admo-
nifhed to choofe life — " I call heaven and earth
to record this day — that I have fet before you
life and death, bleffing and curfing ; therefore
choofe life", * &c. But, vvith what truth or pro-
priety could life and death be fiid to be fet be-
fore finners, if tho'-they dcfired hfe, and heartily
endeavour 'd to obtain it, they might yet fail
thereof ? On this fuppofition, it is only death
that is really fet before them, in any proper, con-
fident fenfe ; without any life or bietling, in op-
pofition thereto—It were but a cavil to fay, that
Mofes, or God by him, here addreffes himfelf to
the people of Ifrael upon the. fouti:ig of mere law;
enjoining upon them per feci obedience thereto.as
the condition of their attaining life ; and de-
nouncing death againft them in cafe of the leaf!:
failure. Thev were already fuincrs, t ran fg^re (Tors
of the law, and arc lpo];en o[ a^^ fachj in the
verfe immediately foregoing. So that in refpec-^
of mere law, they vvcre under a curf^ already ;
a!id were utter! y incLvna.cirated to obtain life on
the footing ot lavv. Notium^ bin: death was be-
fore tliem In that rv (];kx% tho' they had dcfired
life. i\nd yet life and blefling are faid that day
to have been let l^efoie them, as v/ell as death
and curfmg : And they are admoniihed to choofe
life, as what vra>, at that time, attainable, if clio-
icn;
* iXut. xxx: \--),
54 Obtaining eternal Life^
fen ; for it is added, — that thou and thy feed
may Hve." It is manifeft therefore, that they
were not here treated with upon the footing of
mere law ; life being offered to, or fet before them,
for their choice, confidered as fmners. And if
fo, the obtaining it depended on their choice, or
was conne61:ed therewith. And doubtlefs, it is
not lefs truly and properly fet before fmners now,
under the gofpel difpcnfation, than it was before
the Ifraelites in the time of Mofes. From
whence we may conclude, that if we really de-
fire, and ftrive to enter into Hfe, we fhail not
fall fhort of it.
(6.) The fcripturcs fpeak of fome finners as.
wholly left, and forfaken of God, in this world ;
given up to their own heart's luft, to incureablc
blindnefs, to flrong delufion, &c. that they
" might be damned." Now if there is any fiich
thing as fuch-like paflages of fcripture fccm to
affert, and as they are ufually underilood ; it will
even from hence follow, that the perfons thus
given up of God, were, antecedently hereto, in a
falvable ftate ; that they had in fome mcafcrc
the reftraints and drivings of God's fpirit ; that
they were really put into a capacity for obtaining
falvation, had they defired it ; and that their not
doing fo, was the reafon of their being thus for-
faken.- And this is agreeable to the reprcfentati-
ons of fcripture, in thofe very paffiiges, which are
here alluded to — " My people zvoidd not hear-
ken
connecied -with Striving. &c. 55
ken to my voice, and IfracI would none of mc :
So I gave them up, " &c. — '^' If diou liadft known,
even thou, in this tliy day, the things that belong
to thy peace i but noiu they are hidden from
thine eyes" — '* They received not the love of
the truth, that they might be faved : And for this
caufe God fliall fend them ftrong delufion
that they all might be damned." Their cafe is
reprefented as being made defperate, by. their be-
ing thus given up of God ; and this Is afcribed to
their negleft of a former opportunity, in which
they were in a capacity for attaining falvation.
And indeed, if they were not, the " things which
belonged unto their peace", were really hid from
their eyes before, as truly as afterwards. If God
gave them up, becaufe they would not hearken
to his voice ; then they were not given up before
they refufed to do fo ; but might have obtained
life, had they fought after it : without which fup-
pofition, there feems to be no ground for any
fuch diftindion as is apparently made between
their ftate before, and their ftate after, God thus
gave them over.
(7.) The fcriptures fpcak plainly and dlrciflly
of finners neglc^ling the opportunity allowed
them for obtaining life, as the real caufe of their
death or deflru^lion. — ''' Eccaiife I have called,
and. ye rcfulcd ; I have ftrctchcd out my hand,
and no man regarded ; but ye havcfet at nought
all my coiinfel — 1 alio ^^ill laugh at your calami-
ty—
^6 Olnciimng denial Life,
ty — when clifircfs and anguifh cometh upon you.
Then fliall they call upon me ; but I will not
aniwer: they ihall feek me early, hut they fhall
not find me." * " Fortv years long; wajs I srieved
with this generation, and faid, It is a people that
do err in their hearts — unto whom I Iware in my
wrath, that they flriould not enter into my refh'^f
" How fhall we efcape, if we negle(5l fc great
falyadon, xt &c. " Ye will not come unto me,
that ye might have life." § *' O Jerufalem^ — how
often would I have gathered thy children — and
ye vjoidd not ! " §§ Thefe, with innumerable
other pafTages of fcripture,moll: clearly and ftrong-
ly exprefs this fentiment ; That the true and only
reafon why finners perifh, is, that they do not
" regard" the hand of God, ftretched out to fave
them ; that they " grieve" him by their obduracy
in fin ; that they '' negle^^ " the great falvation
offered to them ; and " will not" come to Jefus
Chrifl: for life. But neither of thefe things can
be truly and properly faid of thofe pcrfons, who
are awakened to fuch a icnf:^ of their fins, as re~
ally to defire the lalvation revealed, and to lirivc
in order thereto ; even tho' they are not (which
is very fiippof^able) already in a regenerate fhac.
And therefore all fuch perions, unlefs they ceaic
to defire and ftrive thus, fliall be laved ; not,
to be fare, v/ithout being born of God ; but they
fnall
♦ Prov. XXIV- -S. f Pfal. XCV. lo, u. % f^^cb. H- 3-
§ John V. 40. v;-^ Matt. XXIII 57.
conncBed nvitb Striving, &c. ^7
fhall be " renewed in the fpirit of their minds ;"
and confequentiy enter into life.
(8.) Sinners havcapromife of the fpirit of
wifdom, or of fpiritual v/ifdom, with v/hieh eter-
nal life is connected, if they hearken to God's re-
proof, and diligently feek it. "Turn you at ray re-
proof: hehold, I Vv^iil pour out my fpirit unto you :
I will make known my words unto you."* " Hear
inftrudion and be wife, andrefufe it not. Blcffcdis
the man that hearethme,watc]iing daily at my gates,
waiting at the pods of mydoors."f That what is
here promifed, is fpiritual wifdom and underfrand-
ing, fuch as fiiall be faving, is not, I fappofe, denied
by any. But it will perhaps be faid, that none
but a regenerate man, can be fuppofed to " turn
at God'sj or wifdom's, reproof,'^ or to " wait at
the pofbs of her doors," in the fenfc here intend-
ed : and confequentiy, that none but (uch can be
entitled to the promife, or bleiTmg. But this
were an arbitrary alfertion ; one, for wliich there
is not the leaft colour or foundation. For the per-
fons here addrefied, arefpoken to under the cha-
racier of "fimple^ones," " fcorners," and "fools";
who certainly need wifdom the mod of any. And
the promiie is apparently made "for the encou-
ragement of fuch, to turn at her reproof, and to
watch daily at her gates ; that they might find her,
and tJiereby " find life." This was th( refore to
be done by them, antecedently to their obtaining
II fpiriiual
* Piov. I, 23. t ^-^'^?- VII ;;3, 34.
58 Ohtainwg eternal Lifey
fpiritual wifdom ; not in the aclual cxercife of it,
as the regenerate, v/ho are already wife unto fal-
vation, are to leek for more wifdom. And un-
lefs thefe paffages are fo underflood, the promife
will really amount to this, and no more than this;
viz, " If ye who are now fools, and cannot be
truly wife, but by turning at my reproof, fliall
firfl: attain this wifdom fome other w:ay,and then
turn in the cxercife thereof, being actually pof-
feffed of wifdom ; then fhall you find it, in con-
fequence of fuch a turning, waiting and watch-
ing : behold; then will I pour out my fpirit unto
you ; then will I make known my w^ords unto
you/' This mull: really be the whole amount of
this promife, unlefs it is fuppofed to be made to
the turning, waiting and watching of an unrege-
nerateman : But I may venture to appeal to any
wife man, wdicther fuch a promife w^ould be agree-
able to the ivifdom of God !
(9.) In Ezckiel [chap, xxxvi.] God declares
his purpofe to do many things for the people of
Uracl ; and, amongft the reft, to give them a
" new heart" and a " new fpirit". f But he addsaf-
tcrvv ards, *' I will yet for this be enquired of by
the houfe of Ifrael, to do it for them J" : which
unqueiHonably relates in part, to the new heart
and new fpirit, fpoken of before. Upon which
we m^ay briefly remark, That eternal life, or
falvaticn, is connected in fcripturc with the hav-
ing
t Ver. 26. % Ver. 37.
CGirricclcd unth Striving, &a 59
ing a new heart : That fucli an heart is the
gift of God : That he gives fuch an heart,
not prior to, but in confequcnce of, being inquir-
ed of, or fought to, for it : And confequently,
That the inquiring of God, here intended,
is the act, not of the regenerate, but the
unregeneratc ; who are awakened to dcfirc,
and feek after it. So that altho this is not ex-
prefTed in the fonn of a conditional proinife ; yet
it amounts to one : at leafl: it implies, that the
obtaining a new heart, hzs fome connection with
inquiring after it; and that, in a manner in which
an unregeneratc man may be fuppofed to do.
For it were highly abfurd to fuppofe, that a
man niuft have a new heart, In order to his in-
quiring of, or feeking God, in fuch a manner as
to obtain fuch an heart of him !
(10.^ Our Saviour pronounces a blcfUng on
thofethat '' hunger and thirit after riG;htcoufncfs ;"
adding, that '' they fliali be filled."* By which
mictaphors of hungring and thirlFing after righte-
oufncfs, our Lord unqueirionably defigned to ex-
prcfs the fh'ong and ardent dcdres of finful crca-
Xures to attain thedghtcoufncfs, and fo the fah.a-
tion, revealed in the gofpcl ; dcfires arifing from
a fenfc of their mifery without it ; fuch deiircs as
put tliem. upon ufing liicir endeavours after it :
Even as men who are ready to perifli witih hunger
and thiril in a literal fenie, will of courfe endea-
H 2 vour
6o Obtaining eternal Life^
voiir to obtain meat and drink. All fuch pcrfons
our Lord pronounces hleffed: " for," fiiys lie,
" they fliall be filled." Which promife, or de-
claration, can intend nothing lefs, than that they
fliall a6lually attain to that righteoufnefs and fal-
vation, which they defire, and ftrivc after. Now,
there is not the lead: ground to doubt, but that
convinced, awakened finners, may and do -often,
thus hunger and thirft after righteoufnefs. And
if any fhould fay, that the regenerate only, or
fuch as have aheady attained unto righteoulnefs,
can be fuppofed to do fo ; this were altogether as
contrary to reafon and good fenfe, as to fay, that
a man mufl: eat a good meal^ in order to be hungry
in a hteralfcnfc; and that he mufl: drink an hearty
draught, m order to bea-thirft: — This benedidion
and promife, more efpecially rclpeci unregencratc,
heavy-laden finners : as do alfo fuch gracious in-
vitations and promifesas thcfe — ''Ho, everyone
that thirfrethjcom.e ye to the v/aters— Wherefore
do ye fpend your money for that which is not
bread ? and your labour for that which fatisficth
not ? hearken diligently unto me, and eat ye that
which is good, and let your foul deliglit itich in
fatnefs." § " W^hofoever drinketh of the water
that I fiiall give him, fhall never thirft ; but —
it {hall be in him a v/ell of water, fpringing up in-
to everlafthig life." '^ " I am the bread of life :
he that cometh unto me fliall never hunger, and
he that believcth on mc, Ihall never thirfh":!: "If
any
f Ifa. LV. I, 2. * John IV. 14. % Chap. VI. 35.
conne&ed ivith Strivings &c. 6i
any man thlrfl:,let him come unto mc and drink —
this he fpake of the fpirit, which they that bc-
Hcve on him fliould receive" — f " And the fpirit
and the bride fay, Come. And let him that
hcareth fay, Come : and TjJjofoever will, let him
take the water of hfefixely." § How unreafona-
ble : how unfcriptural, were it to fuppofe, that,
by thofe who hunger and third after righteouf-
nefs, our Lord intends only the regenerate ; or
fuch as have already eaten and drank of that fpiri-
tual bread and water,which hegiveth? — Efpecially
w^hen he declareth above, that fuch perfons lliall
neither hunger nor thirft again ! '' I am the bread
of life ; he that cometh unto me (h^lUiever him-
ger ; — Qi-xW never thirfi,'^ Can any man read
this, and yet fappofe, that hungring and thirfting
after righteoufnefs, in the fenfe of our favicur,to
which the promife is made, is alv/ays fabfequent,
never prior, to coming to him, or to regeneration?
If he can, however good his heart may be, no
one has much reafon to envy Iiimhis head.
(ii.) To thif; promife of our Lord, another
may be fabjclncd, which is alfo found in his feiv
mon on the mount.* " Aflc, and it fiiall be given
you ; feek, and ye iliall find.; knock, and it ihall
be opened unto you. For every one that afketh,
receiveth. Sec. AVliat man is there of you,wmonl
if his fon afk bread, will \\z give him a ftorie?- —
If ye then being evil, know how to give good
'gifts
t Chsp. VII. 37-39. § Rev, XXII. 17.
n.
62 Ohtaining eternal Lifey
gifts unto your children, how much more fhall
your Father which is in heaven, give good things
to them that afk him " * ? Here you will obferve,
that the ' ' good things " promilcd, are fpiritual
bleffings ; fuch as have eternal hfe connected
with them ; as is manifeft from a parallel place
in another evangelift, where thefe good things
are explained to mean, the Holy Spirit — *' How
much more fhall your heavenly Father give the
Holy Spirit to them that afk him ?" You will
farther obferve, that the obtaining thefe fpiritual
bleffrngs is exprefly conne6led with, and promif-
ed to, aiking, feeking, knocking. But then it
will perhaps be faid, that this mufi: be fuppofed
to mean, the afking, &c. of the regenerate ; and
that it cannot be intended of the defires, prayers
and endeavours of the unregenerate. But docs
there appear any good reafon for limiting the
promife in this manner ? It is humbly conceived,
there is none : But that it ought to be undcr-
ftood conformably to what our Lord had faid
before — that they who hunger and thirft after
righteoufnefs, fhall be filled. The words were
fpoken by him to the promifcuous multitude of
his profeffed followers : and there is no reafon
to fuppofe, that all thcf^ were then in a regene-
rate ihite. That any of them were fo, cannot be
inferred merely frojnGod's being fpoken of in this
paffage, under the charader, or title, of their
*' Father" in heaven. For he is fiiid to be the
" God
* M^tt. Vn. 7 -II.
conneBed -with Strivings &c. 63
^'Godand Father of all'' ; not only of the rege-
nerate, tho' they are in a peculiar fenle his child-
ren, his fons and daughters. This common Father
has many evil and difobedient, as well as good
and obedient children. And the perfons here
fpoken to, are fpoken to as evil. " If ye then,
being eviF\ &c. From whence it might be at
leaft as fairly argued, that they were not in a re-
generate (late, as it could, that they were, from
God's being Itiled their Father. For where do
you find thofe that are born of God, his fons by
adoption, and fpiritual renovation, called evil m
fcripture : However, no great llrefs ought to be
laid upon this : for even fuch perfons may doubt-
lefs be lliled evil in a comparative fenfe ; as our
Lord fays, " There is none good but One, that is
God." But there is ftill lefs reafon to conclude
thefe perfons were born of God, from his being
fpoken of as their Father : For, as before obfer-
ved, he is the Father of all: And all in com-
mon are direcled to pray to him under this very
character — - ''' Our Father which art in heaven" —
Had not this cavil been produced as a ferioiis ar-
gument, and much iniifted on by forae, it would
have been a fhame to ' fay fo much about it :
which mufl: be my apology 1 would farther
obferve here, that thefe promifcs of our Saviour
to fjch as afic, feek and knock, fcem to be more
efpcciallydcfisncd and calculated for the cncou-
ragement of the unrcgenerate to feek God, and
fpiritual bicffinfrs. For the '' good thin^^s" pro-
miicd.
6 4 Obtaining eternal Lifcy
niifed, as explained by St. Luke, are fuch as are
comprehended in the '^ gift of the holy fpirit : "
The promife of whieh, in confequenccof afking,
feeking and knocking, is fo far from fuppofmg
that the perfons who do fo, are aheady regene-
rate, or that the fpirit is given to them prior to
their afking ; that it rather imphes the direct con-
trary ; viz. that they had not the fpirit, in the
fenfc here intended by our Saviour. For if
they are fuppofed, at the time of their afking, to
have the fpirit of God dwelling in them, to " abide
with them for ever/' as all the fons of God by
regeneration and adoption have, what becomes of
the promife ? What are they to have in confe-
quence of afldng, &c ? Is it only the continu-
ance of the fpirit, or larger meafures of it ? — But
thefe are, I think, never czWcA^ giving the fpirit ^
in the language of fcripture : which Kieans the
original beftowment of it [or him] on fuch as
wxre dellitute of it ; in confcquence of which,
they are faid to be born of the fpiritjor of God.
As a man is but once born of God, or of the
Spirit, fo the Spirit is, properly fpeaking, never
give7i more than once : For being once given, lie
is to " be in, and to abide with believers for
ever." So that to fay, as fome have done, that
they Vvho have already the fpirit of GTod, have
indeed here a promife of his countenance, or of
larger meafures thereof ; but that t'iofc who afk,
being dePdtute of the fj^irit, have no promife of
him made to them, is a mofl arbitrary, irrational
conih-udion
conmSled with Strivings Mc* 65
conftruclion of this promifc : A promife,
which our bleflcd and merciful Redeemer
particularly defigned for the encouragement of
thofe to a(k, who moll need the Spirit; — ."hea-
vy-laden '' linners ; that fo, applying themfelvcs
to God in their extremity, " they may be
made free from the law of fin and death, by
the law of the Spirit of life in Chrill Jefus ; and
for the future walk, not after the flcfh, but af-
ter the Spirit. " *
It will greatly confirm what has been faid
upon this point, if we confider,
(12.) That the apoflle Peter fpeaks of God,
as having '^ given unto us all things pertaining
unto life and godlincfs, ^' by calling us to the
knowledge of the gofpel ; and particularly, cer-
tain " great and precious promifes, that by
thefe, " fays he, " you might be partakers
of the divine nature, having efcapcd the
corruption that is in the world thro* luft. " %
Where you will obferve, That all things
pertaining to " godlincfs," are given in and by
the gofpel : That there are in it more par-
ticularly, " great and precious promifes : "
That the end of thefe promifes, is, our being
made " partakers of the divine nature *' ; by
which is doubtlefs meant, the Spirit of God,
with a new heart : That thole who are
r made
* Rom. vni. I, 2. \ 2 Pst, I. 3, 4.
66 Obtaining eternal Life
made partakers of this divine nature, are not
unconvinced, hardened finners, going on with-
out'check or rcftraint in their evil courles ; but
fuch as are in fomc degree reformed ; orfuch as
**have efcaped the [grofsj corruptions that are
in the world thro' luit : " By whom we may
fairly underftand, fuch as llrive to enter in at
the itrait gate. And laftly, That this divine na-
ture, or new heart, is given in the way of pro-
mife, or in fuluhiient of the promifes — So that
this cxaclly coincides with what our Lord
iays in the paflages confidered above, refpecl-
ing thofe'that hunger and third after righteouf-
iiefs ; that aik, &c. Nor is it unlikely, that the
apoftle Peter had thefe, and fuch-like promifes
of our Saviour, particularly in his mind, when
he fpeaks of the great and precious promifes
"given to us, that hj thefe we nvght be partakers
of the ' dlv'ine nature,
(13.) It' is very generally allowed ( though
denied by lome men of a difordered mind,
hardly fit to be reafoned with, ) that all thole
in general, who hear the gofpel, are invited
'and required, not only to believe it, but to re-
pent of their fins, and to become the /r//f ^Z/-
cSpies of Jefus Chrift. It is moreover univer-
fally acknowledged, that the gofpel promifes
eternal life to all who do thus, or to all real
' chriftlans \ And it is reprefented as a won-
derful manifeilation of the goodnefs of God
to
cofineEied with Strivings &"€. 67
to men, that he fhould, in this way, pro-
mife falvation to them. Now, if tliefe concep-.
tions and rcprefentations are juft, as they iin-
queflionably are ; it ma}^ from hence be clearly,
inferred, that there is grace accompanying the,
difpenfation of the gofpel, fufficient to render
it efFeftual to the falvation of thofe who hear
it, provided they are really defirous of, and en-
deavour after it : Or, in other words, that God
will certainly afford to fuch perfons, all need-
ful influences of his Spirit to this end; andcon-
fequently, for their renovation and fan6tifica-
tion : For unlefs there is fuch grace attending
this difpenfation, or actually attainable by all
in general who hear the gofpel, and defire
the falvation therein revealed, vvhere is the
goodnefs of God to them in this difpenfation ?
What becomes of thefe " good tidings of great
joy to all people ?" or how can this revelation,
with any propriety, be called good tidings to
all ? Is there any real kindnefs, mercy or gopd-
neis, in offering falvation to guilty creatures,
and inviting them to accept it, on fuch terms
as are to them impracticable, tho'they defire ir,
and drive to this end: — impradicable, I mean,
with all the helps and advantages that God af-
fords, or will afford to them, tho' they feck
them in the beft manner their circumllanccs
will admit of? I mud confefs, I cannot lee
any goodnefs herein. There fecms to be no
real difference between, not offering them fal-
1 2 vation
68 Obtainmg eternal Life
vation to all, and offering it on fuch terms as
thefe ; unlefs it be in this refped, viz. That,
upon the former rLippofitionjiinners would have
no juft caiife for complaint : They could only
fay, that God had dealt in a way of ftrict juf-
tice with them ; not (hewing, nor even feem-
ing to (hew, any mercy to them. Whereas,
on the latter fuppofition, that the terms pro-
pofed are really impra^licablc, by any who
defire, and endeavour to obtain falvation, they
would feem to have fome ground to com-
plain, that they were infulted in their mifery,
under the fallacious pretext of " rich good-
nefs, forbearance and long-fuffering". — God
might, indeed, have juftly Idfc guilty mankind
to perifli in their fins, without providing a
Redeemer for them, or propofing any terms of
reconciliation with them. But if he is pleafed
as it were to enter into a treaty with them ; to
make overtures of peace to them ; and fends
ambafladors to befeech them in his name to be
reconciled to him ; not only goodnefs, but even
natural jullicc, fecms then to require, that the
terms propofed (hould be fuch, as creatures in
their fituation, all things confidered, may com-
ply with, and fo receive the benefit offered,
provided they really delire it. For otherwife,
as w^as intimated before,, fuch propofals feem a
real infulc ou the miferable,. under the pretext
of wonderful goodnefs and grace. We may
jfrom hence tiicreforc clearl^y infer, that God
will
conneSied with Strivings &^c. 69
will give his holy Spirit to thofe who, fcnfiblc
of their need thereof, have recourfe to him ;
and really ftrive to obtain life ; — • unlefs you
will fuppofe, that we may fee the kingdom of
God, or finally enter in at the (trait gate, with-
out being born of the Spirit.
(14.) It is very generally allowed, that
thofe who, having had the gofpel preached to
them, do not actually comply with the method
offalvation revealed therein, and fo finally
obtain eternal life, will have an aggravated
condemnation at the laft day. This is agreea-
ble to the reprefentations of fcripture in man}''
places. But what reafon ? what juitice, would
there be in this, if thefe finful and unhappy
men were never really put into a capacity for
obtainina: this falvation ? or never had it made
pofTible to them, tho' they defired and endea-
voured to become partakers of it ? Are men,
even tho' guilty, and deferving of wrath, to
be firlt mocked with the offers offalvation by
Jefus Chrift, upon terms really impracticable
to them, tho' the}^ defire to comply with them ;
and afterwards to receive a condemnation pe-
culiarly aggravated, on account of their non-
compliance with thefe offers ! — . '' Far be it
from God that he fliould do wickedly ; and
from the Almighty, that he fliould pervert
judgment '' ! Are not his ways equal ! —
J3ut this were contrary to our cleareft ideas pf
equity,
*]0 Obtaining eternal Life
equity, of juft and fair dealing : It were not
only void of all goodnefs ; biit fo cruel and
tyrannical, that it would be highly blafphe-
mous to attribute fuch a condud to God ; who
is not only infinitely removed from all nnrigh-
teoufncfs, but " good unto all, and his tender
mercies over all his works. " And yet fuch a
conduct muft be afcribed to him, unlefs we
fuppofe, that the falvation revealed is aftually
attainable, ( and confequently the gift of the
holy Spirit ) by all thofe who defite, and ufe
their endeavours to this end — • I fpeak upon
the fuppofition mentioned above, in which
chriflians are very generally agreed ; viz. that
all thofe who do not actually comply with this
method of falvation, fo as at laft to obtain
eternal life, are, for fuch non-compliance, to
receive a very aggravated condemnation. And
thofe who pretend to reconcile fuch a method
of conduct with jullice, feem properly to fall
under the cenfure of " fpeaking wickedly for
God. "
I HUMBLY conceive, that there is not one
of the above arguments, but what is ftricHy
conclufive, even when taken fcparately. How-
ever, as was intimated before, the abfolutc
decifion of this queftion is not refted upon any
one of them, exclufively of the reft ; but upon
the joint force and refult of all. And being
thus confidered, there appears to mc, not only
fatis-
conneSied with Strivings &^c. y i
fatisfaftory and conclufive evidence in favour
of the doctrine propofed to be proved ; but a
full blaze of it, fo as to take away even the
poflibility of doubt, from any perfon of a to-
lerable comprehcnfion of mind, who ferioufly
attends to it ; « — ■ unlefs he is under the influ-
ence of fome very unhappy, tho' I do not fay,
criminal prejudices — But you are to judge
for your felves.
If it fhould be faid, that fome diiEculty ari-
fes from the latter part of the fame verfe, of
which my text is a part ; — " For many, I
fay unto you, ih^Wfeek to enter in^ andjlmll not
he able " : a clear and full folution of this, is
contained in the verfes following. From
whence it is manifeft, that our Lord does not
mean, that they " lliall not be able ", tho'
they ftrive during the time of their vifitation ;
but after it is elapfed. For he proceeds thus:
" When once the mafter of the houfe is rifen
up^ and hath jlvtt to the door^ and ye begin to
ftand without, and to knock at the door, fay-
ing, Lord, Lord, open to us; and he fhall
anfwer and fay unto you, I know you not
whence you are : Then fhall ye begin to fay.
We have eaten and drunk in thy prefence, "
&c. Here you fee, when it is that many fhall
feek to enter in, and iTiall not be able; "j/z.
when the mafter of the houfe is rifen up, and
hath /'/// to the door : Which, by the way, is
fo
7*2 Obtainwg eternal Life
fo far from implying, that they fliall not be
able to enter in, tho* they ftrive during the
day of their vifitation, that it implies the di-
red: contrary, viz, that the door is not then
Jl)ut^ but open ; and that they are able, all things
being confidered, to enter in thereat, if they
really drive to this end. So that thefe words
are plainly parallel with thofe in Proverbs . —
" Becaufe I have called, and ye refufed ; — I alfo
will laugh at your calamity — when your fear
Cometh as defolation, and your deftruclion
Cometh as a whirlwind ; when diftrefs and
anguifh cometh upon you. Then fliall they
call upon me, but I will not anfwer ; they
/hall feek me early, but they fhall not find me."
In which words it is alfo clearly implied, that
if finners flrive, call on God, and feek him dili-
gently, before that time cometh, he will fure-
ly anfwer, and be found of them.
If it fhould be farther faid, that an unrege-
nerate man cannot be fuppofed to flrive, feek,
or do any thing elfe, in a truly holy manner,
fo as to be pleafing to God ; and confequently,
that God cannot be fuppofed to have connec-
ted the attaining of eternal life with their en-
deavours : It is anfwered, That what God has
conneded eternal life with, can be known only
from his own word. To f/jat wc have been
appealing; and have found, that he has therein
adually connec^led falvation with the endea-
vours
comicBcd v)ith Strivings ixc. 7^
vbufs of Tinners. And there is fome real dif-
ference between the temper and alliens of a-
wakened flnncrs ; — awakened by God's own
w^ord and fpirit; hiingring and thirfling after
righteoufnefs, and ftriving to enter in at the ftraif
gate ; and the temper and actions of thofe, who
are proceeding headlong in their criminal courfes.
Thp' the actions of the former are no ways me-
litorious, yet they are certainly, to fay the leaft,
not fo difpleafing to God, as thofe of the latter.
Yea; finceGodhas commanded the unregenerate,
while and as fuch, to ftrive, feek, &c. it muft
be fuppofed, that he requires them to drive in the
exercife of fuch faculties as they have, not of fuch
as they have not. Their driving in the exercife
of thcfe powxrs, may therefore properly be cal-
led obedience to hini, or fiid to partake of the
nature thereof. And if there be in it any
thing of the nature of obedience, it has alfo
fomething of the nature of good ; and fo cannot
be wholly unpleafing to God. It muft therefore
render thofe who perform it, more fuitable objefts
of his favour and mercy than thofe are, who do not
drive ; but commit iniquity with greadinefs. And'
if fuch finners are in the leaft degree more fuitable
obje6]:s of mercy, than the thoughtlefs and hard-
ned, this affords an intelligible rcafon why God,
willing to fhew his mercy, fliould conned
eternal life wath the ji^n-uz^zg- of the former; at
lead in preference to the crimes of the latter :— i'
Tho' it is by no means under the notion of any'
K real
74 Ohtaimng eternal Life
real merit, or good dcfert in thofe who ftrive,
that God has promifcd his holy Spirit, and there-
with, eternal life to them. Befides : In the way
of objecting above-mentioned, it might be thought
irrational to fuppofe, that God had connected
eternal i^ilvation with any thing in, or done by,
the regenerate themfelvcs. For is there not im-
perfeclion and Gn attending even them, and what-
ever they do ? And yet it is acknowledged, that
God has connc6led eternal life with their faith,love,
&c. tho' it is for Chriff s fake, that thefe promifes
are made to them ; not on account of any merit
in themfelves. To fiim up all in a word : Thofe
\yho objec^l: in this manner, feem to forget, that
in the gofpel God is profelfedly treating with us
as degenerate, finful creatures, who can do noth-
ing that is perfe(^tly holy, and who deferve wrath ;
—that he is treating with us about our eternal
happinefs, upon quite another footing than that
of law or juftice, for the manifeftation of his
goodnefs and^grace ; — -^.ipon the footing of a new
covenant eftabliflied in a Mediator, who died
for all, the juit for the unjull: ; in whom all the
promifes of God to finners are made, and in
whom they are all '' yea and amen." Had thefe
tilings been duly confidered, lurely we fhould
not have had this objcftion fo much infilied on
as it has been, That no a61ions of the unrcgene-
rate are truly good and holy ; and therefore, thaf
no promifes of good can be ftippofed annexed
to their cnd^^avcurs ; to any <hing that tjiey
can
conneBed vjith Strivings &c. yj;
can do. Which obje(5lion is intircly grounded
on a falfe hypothcfis ; a feeble fupport, which
being taken away, the objection falls of courfe ;
and appears, as it really is, weak and unfolid, tho*
infilled on by fome worthy men.
If it fliould be farther objefled, that this doc-
trine of a certain connexion between ihiving, and
obtaining falvation, has a tendency to give eafe
to the minds of finners ; and to make them
reft fatisfied with fomething fhort of regene-
ration, under a notion that they are already in
a fafe eftate, in refpe^t of their endeavours ; and
fo may be a means of deftroying, inftead of fav-
ing their fouls : It is anfwered, That if it mini-
fters hope to awakened finners,^ and no morr ♦■^-«'^n
the gofpel affords ; fo much the better : ana,
that it really affords them no more, has been ful-
ly fhown. Our merciful Redeemer defigned that
fuch perfons fhould have comfort and hope ; he
gives it to them himfelf ;<>in whiclir refp^cl' they
have a right to it : And wl:^at thq,Xord Lnvethy
his fervants fliouId not take awi7y.-r^i\s to the
tendency of this doclrine to lull Citners' into a
ftate of fecurity, or to make them caiie iiriving ;
this is quite remote from good fenf^. What I
does telling them, that they m-^^l: ftjive with
perfeverance ; that this is abfoluvciy neceffary ;
and that if they continue to ftrive, it fliall not be
in vain ; does this tend to ma.x^'^ ,ucm remifs, and
think themfeives fafe without flriving ! How ab-
K 2 furd
7^ Ohtdining eternal L'jfc
fiird is this ! But this obje(51;ion may be retorted
with unanfvverable force, againft the contrary doc-
trine. For if finners are told, that there is no
fort of connexion between any of their endea-
vours, and obtaining eternal life ; but that they
may perifh after all ; this has a dired and mani-
feft tendency to difhearten them ; and make them
give over thofe endeavours, which, they fuppofe,
may be thus fruitlefs. For hope is one of the
moft powerful fprings of a6lion ; and endeavours
are incompat^.SJe with defpair. — In fliort ; the
doctrine of th: ■ difcourfe, which affords fo much
^onfolation to heavy-laden finners, is no other
than the good tidings of great joy, which were to
be unto all people ; the very doctrine of Him
who faid — " The Spirit of the Lord God is up-
on me, becaufe the Lord hath anointed me to
preach good tidings unto the meek ; he hath
fent me to bind up the broken-hearted, to pro-
claim liberty to the captives, and the opening
of the prifbn. to them that are bound: To pro-
claim the acceptable year of the Lord to
comfort all that mourn: To appoint unto them
that mourn in Zion ; to give unto them beauty
for afhes, the oil of joy for mourning, the gar-
ment of praife for the fpirit of heavinefs : that
they might be called trees of righteoufnefs,
the planting of the Lord, that he might be
glorified."
' KJLVKI, I. 2, 3.
T
conneBed with Strivings iyc. yj
HIS fubjecfl fuggefts niiiinerous, and
very important reflexions ; but there is
time only for the few which follow.
fft. We fee from henee the wonderful good-
nefs and mercy of God ; inafmuch as he hat
given us the ftrongeft afliirances of pardon and
eternal life, on fuch terms as, by his offered grace,
we may all comply with, if we really defire to do
it : Which ought to be acknowledged with the
warmefl: gratitude, to the glory of s name. And
how juftly is the revelation which difcovers this
grace, and unfolds the myfteries of it -, which
difpels our anxious fears, and raifes guilty worms
to the hopes of glory, honor and immortality :
How juftly is this called, ^ good tidings of great
joy !'' — What manner of love hath the Father
bcftowed upon us !
2dly. It appears, that tho' the falvation of
thofe that are faved, is intirely of grace ; yet the
defl:ru(5lion of all who perifh under the difpenfa-
tion of the gofpel, will be entirely of themfelves ;
as being owing, not fo properly to this, that they
were finful creatures, (fof that is common to
them with thofe that are faved) as to their neg-
lecft and contempt of that method of falvation
from fin, which was revealed to them. Nor will
one of thefe miferable men be able to plead in
the judgment of the great day — " Lord, I care-
fully attended to thy gofpel, and heartily drove,
according
78 Obtaining eternal Life
according to thy command, to enter In at the
ftrait gate : Do not therefore, I befeech thee by
the bowels of thy mercy, now fhut it againft
me ! — Lord, Lord, open unto me ; for I believed
thy words ; and earneftly endeavoured to walk in
that path of life, which was marked out by thee. "
* — Many, we know, will be able to plead, '' We
have eaten and drunk in thy prefence ; and thou
haft taught in our ftrects." But this is a very
diiFerent thing ; a plea of no real force, as the
other would evidently be. And if none will be
able to make the former, as they certainly will
not ; what can they fay againft the righteoufnefs
of fuch a fentence as this ? — " Depart from me,
ye curfed, into evcrlafting fire, prepared for the
devil and his angels."
3dly. Let all therefore be exhorted to ftrive,
now they are " able" to enter in at the ftrait
gate ; left they fhould thus feek to enter in here-
after, and '' not be able." Is it not worth while,
my brethren, to ftrive, that you may efcape the
wrath to come ? that you may receive a crown
of righteoufnefs and glory from the Lord's hand ;
and be admitted to " fit down with Abraham,
Ifaac, and Jacob, and all the prophets, in the
kingdom of God ?" Is it not, that you may
be admitted to fit with Chrift on his throne,
*' even as he alfo overcame, and is fet down with
his Father on his throne 1" What great pains do
you take to avoid fome inconfiderable evil, and
to
conneBed %vlth Striving, &c. yc)
to obtain fome inconfiderable good, even when
the fuccefs of your endeavours is uncertain ? And
will you not endeavour to avoid fo great an evil
as '' everlafling cleflru^lion r" and to obtain fo
inertimable a prize as is now fet before you ; —
" the prize of our high calling of God in Chrift
Jefus?" — efpecially when you are affured by the
word and promife of God, that he will render
your endeavours efFe6tual to thefe important ends?
Will you not ftrive, when He invites ? when He
commands, who hath both " the key of David,''
of the kingdom of heaven ; and the '' keys of
hell and of death !" — who openeth and no man-
fhutteth ; and fhutteth, and no man openeth !
Do not, 1 befcech you, delay: For human life is
precarious ; and altho' your own fhould be pro-
longed, yet if you go on to provoke God by
your fins, he may perhaps give you over to a re-
probate mind ; fo that you will only live to fill
up the meafure of your fins. " To day then, if
you will hear his voice I"
4thly. Let me exhort all thofe, who may
imagine that they ftrive to enter in at the ftrait
gate ; and fo, that they are in the way that lead-
eth unto life, to examine themfelves ferioufly as
to this point. There are many perfons who
think of this matter, and do fomething with a
view to their future happinefs ; who cannot yet
be faid to ftrive in the fenfe of our Saviour.
Have you ever been awakened to a fenfe of your
fins ?
8a Ohtmning eternal Life
fins ? Are your defires to obtain the " great falva-
toon/' ftrong in fome proportion to its impor-
tance? ftrongcr than, to obtain any worldly good ?
Do you diligently inquire after the way of life,
which God has revealed? Do you make it your
pra^ice to pray to him ? Do you endeavour to
mortify your lulls ? Do you ftrive to keep
his known commandments ; ftill acknowledging
that you are unprofitable fervants ; and faying
with the publican, " God be merciful to me a
a (inner ?" If you do not ftrive, after fome fuch
manner as this, you cannot be thought to ftrive
in the way which Chrift commands : And you'
know the confequence. — But if you do thus, I
may fafely tell you at leaft, that you are not far
from the kingdom of God ; that you are in the
way of his bleffing; and that '' in due time you-
fhall. reap, if you faint not/'
5thly. It appears,! think, that the main point
which I have endeavoured to cftablifli in this dif-
courfe, is not only a certain truth, but a very
important one. It is fo, particularly in two ref-
pefts. It is a clear and full vindication, both of
the juftice and goodnefs of God, in his dealings
with men: As it fliews, that h^ has a6lually
put thofe who live under the gofpel, into a ca-
pacity of obtaining falvation, if they defire it ;
and confequently, that thofe who perifh, will be,
in a ftridly proper fenfe, their own deftroyerS;
Whereas, if this do^rine is denied, it will not be
fo
conneSled with Strivmor^ ^c* f 8 1
lb eafy to make thefe things appear. Such
a denial will bear hard on the veracity and
fincerity of God in his word, wherein he
declareth his great love and compaffioii
to finful men : And it will be impoffible oa
this fuppofition, ( that we may Itrive, and
yet not obtain ) to (hew the judice of pu-
nifhing all fuch as fall Ihort of this falvation,
in a fignal, exemplary manner, as defpifers
of God's grace. But all this will be clear and
manifeft, if eternal life is really connected with
ftriving — -This is an important doctrine in
another refpe6l : Sinners ought to have all the
encouragement to ftrive, which can be given
them according to the word of God. We
know, alas ! how backward men generally
are to take pains in religion ; how difficultly
they are perfwaded to forfake their wicked
practices ; and to labour here, that they may
finally enter into re/t. All poffible encourage-
ment, therefore, ought to be given them, in
order to overcome this relu6lance. And it is
plain, that there is far greater encouragement,
on the fuppofition that there is a certain con-
nexion between their ftriving and obtaining,
than on the contrary, that all their endeavours,
however diligent, uninterrupted, and of long
continuance, may perhaps be in vain. Be the
falvation of their fouls ot ever fo much impor-
tance ; yet if they fuppofe that this may be the
cafe, it muft needs prove a great difcourage-
meiit to them. Such doubr, or uncertainty,
L has
8 2 Obtaining eternal Life
has a direft tendency to difhcartcn them ; to
damp their endeavours : Tho' it is allowed,
that we ought in reafon to flrive, cv^en upon
the fuppofition of fuch uncertainty.
We fee then, my brethren, how much thofe
who deny, there is any lore of connexion
between the mofl: earncft endeavours af fin-
ncrs, and their obtaining eternal life, difhonor
God, by denying his grace in one material
point ; we fee how their dodrine tends to dif-
courage thofe, who are really *' feeking the
way to Zion ; " how, to " break the bruifed
reed, and quench the fmoaking flax " ; and,
in fine,how it tends rather to excufe thofe who
fall fhort of falvation, than to juftify the ways
of God ro men. All this is manifeil : Tho\
by the way, I am far from charging any ill
intention on thofe who deny fuch a connexion
as has been fpoken oi. But their doctrine is
certainly bad, however good their defignsbe;
of which God is the only proper judge ■ — But
fome there are, who go much further : They
not only deny any certain connexion ; but af-
fert that a perfon, going on in his fins without
remorfe, is altogether as likely to obtain falva-
tion at lad, as one who is convinced of his fin-
ful ftate, and ufes his utmoft endeavours to
obtain cternaHife I Yea, there are, who go
beyond this ; afferting that all an unregene-
rate man does, or can do, is fo far from ha-
ving any real tendency to promote his falva-
tion,
conneSied'wiih Strvving^ &^c. 83
tion, that it is but r-ebeilion againd God, and
fo fets him at a ftill greater diltance from Him !
To fuch lengths as thefe, forae men have gone,
in purfuance of certain falfe principles which
they have unhappily imbibed, as principles of
chriftianity : Yea,, and have reprefented the
belief of thefe impious notions, as effential ar-
ticles of faith ; as if thofe who denied them,
were- both ftrangers and enemies to the grace
of God ! Now, if only the denial of any cer-
tain connexion between the endeavours of fin-
ners, and their obtaining eternal life, is in
fome meafure to difliohoiGcd ; to throw need-
lefs difcouragements in the way of thofe wiio
Ibive to obtain falvation, and to prevent others
from driving ; what Ihall we fay of this other
doctrine, which fuppofes all the endeavours of
the unregenerate, rather to aggravate their
guilt, and fo, their damnation, than to pro-
mote their future well-being ! What is the re-
lult of fuch doctrine as this, but that fjnncrs
ihould keep themfeives as fecure and uncon-
cerned as poifible, inftead of fhiving to enter-
in at the ilrait gate ? the former being, of the
two, more likely to ifllic in their falvation^
than the latter. Whatever apology may be
made for thofe, who "only deny a connexion ;
it is extremely difficult to make any tole-
rable one, for thefo other pcrfop.s mentioned,
unlefs it be this, that they arc bcfide them-
lelvcs, and know not what they fay. For
thefe notions are fo oppofite to reaibn,and the
L 2. whole
84 Obtalnmg eternal Life
whole tenor of fcriptnre ; they tend fo direcflly
to make, or to keep men, wicked ; that if any
one, in his fenfes, couU be fuppofed to advance
them,we could hardly put any other conftruc-
tion upon his doing fo, than that he defigned
to reprefent the ever good and glorious God in
the mod odious light poflible ; to bring a re-
proach upon the chriflian religion ; to difcou-
rage linners from endeavouring to obtain the
falvation revealed therein; and even to fill the
world with all manner of impiety and vice.
Which God forbid any man fhould really de-
fjgn I And rather than believe, any are fo a-
bandoned, we ought charitably to hope that
thofe who teach fuch doctrines, are only out of
their wits- — •
*^ How beautiful upon the mountains are the
" feet of him that bringeth good tidings, that
" publiflieth peace, that bringeth good tidings
" of good, that pubhflicth falvation " ! — But
"what if one of thofe, who fhould be the bearers of
thefe tidings, fhould bring only fuch as thefe ?
• — " Men and brethren ! You are all in a flate
" of fin a;id death ; juftly liable to the damna-
^' tion of hell. But God, who is rich in mer-
*' .cy, hath provided a way of falvation for
^' finners : He hath fent his Son into the world,
*' not to condemn the world, but that the
*' world thro' him might be favcd. O un-
'' fi^eakable goodnefs ! Grace ! Grace ! Glory
^^ to God in the highcfl, on earth peace, good-
'' w^ill
conneSied with Striving y Mc. 8 5
" will towards men ; — finful, guilty, miferable
" men I • — 'However, do not millake me, my
" friends, as if I fuppofed you were all, orin-
** deed any of you, really put into a capacity
'^ for obtaining falvation by Chrift, altho' you
*' fhould defire it, and ufe your utmoft endea-
'' vours to that end. No ! in order to your
*' efcaping eternal damnation, and entering in-
*' to the kingdom of heaven, it is necellary
^' that you fhould become true chriftians, or
" new creatures. But this is as much out of
*' your power, as to create new worlds, or
" to annihilate the old : Neither may you
^' depend on the grace of God to renew and
" fanclify you, tho' you fhould cry day and
" night unto him, and drive to put yourfelves
" in the way of his bleffing. All this may
'' prove in vain. Yea, thofe perfons who aie
*' going on in their fins without any remorfe,
*' are at leaft as likely ( if not more fo ) to be-
'' come fubjc6ls of the fpecial, laving grace of
'' God, as 3'ou w^ill be with all your itrivings,
'' while in an unregenerate ftate. You need
'^ fpiritual wifdom ; and are indeed direfted to
'^ pray for it : but unlefs this wifdom is lirft
'' given to you, you cannot pray for it fo as
'' to obtain it. You need a new heart ; but
'^ you muft firft have fuch an heart, before
" you can " inquire '* of God aright, to be-
ftow it on you. You need the pardon of
fin, for which you are alfo to pray ; but un-
lefs 3^ou are lirft in a regcneratCj and there-
'' fore
ec
it
86 Qhtaining eternal Life
fore in a pardoned (late, Qod may not hear
your prayers, and pardon your fins. You
need a principle of fpiritual life ; for which
you are to apply yourfelves to God inChrift;
but then you are to remember, that you are
tocarr3ahis fame principle with you, in going
to God for it;or to pray in the adual exercife
of it, when you pray for it : Oiherwife you
cannot expecf that God will give it to you
— You fee plainly then,that all your prayers
and endeavours, while unregeherate, may
be to no purpofc — ^ Yea, farther : To deal
plainly and iincerely with you, I muft
tell you, that all fuch prayers and ftrivings,
inflead of having the leaft tendency to pro-
mote your falvation,are but rebellion againfl
God ; and fo may, not improbabl}^, be a
means of increaling your damnation.- — Such
duties are more to be feared than your
other fins It is, however, poffible that
God may fave fome of you, by afovereign,
irrefiftable aft of .his grace, inilantaneoully
changing your hearts ; whether you do, or
do not feek him. Thcfe are the good ti-
dings of great joy, which I bring you in
the name of my divine Master. And
now, O what marvellous love is manifefted
to a guilty world, in the redemption there-
of by Jefus Ch rift ! How rich, how abun-
dant is this goodnefs ! Take heed therefore,
that you do not receive the grace of God
in vain. For as to thofc of vou, ( perhaps
'' the
conneEied with Strivi?tg^ &^c. 87
" the far greater .number ) who fliall not final-
^' ly be made partakers of this great falva-
" tion ; howJLiftly will you bethought wor-
" thy of an aggravated condemnation, as def-
" pifersofit? even tho' you have defired it,
*' and endeavoured to obtain it ; J}riving to
" enter in at thejlrait gate 1 "
Now, would this he go fp el-preaching ? Would
a fermon in this ftrain, be really " good ti-
dings of great joy to all people" ? Are wande-
ring prodigals, perifhing in a ftrange land, to
be brought home to their Father's houfe ? is
the body of Chrill: to be edified ? are Jews,
Mahometans and Pagans, to be taught to con-
ceive highly of the wifdom, goodnefs and
grace of the chriftian difpenfation, by fuch
reprefentations as this ? Are the '' feet " of
thofe who bring fuch tidings, really '' fliod
with the preparation of the gofpel of peace " ;
or are they " beautiful on the mountains " ?
Notwithflanding the cry of, " Grace ! Grace ! "
does not this dodrine favour much more
of Eial^ the mount of curfmg, than of
Gerizzim^"^ the mount ofblcffing ? — but more
efpecially, than of that '' holy mount, *' to
which He, w'ho came to feek and to fave that
which v/as loft, lifed to rcfort with his difci-
plcs ; and where fuch truly "gracious words"
as
* Dcut. Chap. XXVH. 12, 13. '*' The.fe (hall /land upon
mount Gcrizzim to blefs the people anU tbefe Jhall
Jland upon mount Ebal to cukse '*—^ —
ii
8 8 Obtainhg eternal Life conneEled^ Mc.
as ihefe, ufed to proceed out of his facred
mouch ? — " BlelTed are they which do hunger
" and thirft after righteoufnefs ; for they fliall
" be filled — . Aik, and ye fliall receive ; feck,
and ye fliall find ; knock, and it fliall be o-
pened unto you: For every one that
" afl<:eth, receiveth ; and he that feeketh,find-
" eth ; and to him thatknocketh, it shall
*' be opened." — 'AxMEN I
THE END.
0xxxx><>:>;:^<x>::>c<>=:>ix>D<^<>::xxxxx><x>=o<>^;xx>:>:;x©
PSALM XL.
Brady and Tate's Veriion.
1 T Waited meekly for the Lord,
X 'till he vou-~hfaf'd a kind Reply ;
Who did hif' gracious Ear afford,
and heard from Heav'n my humble Cry.
2 He took me from the difmal Pit,
when founder'd ceep in miry Clay ;
On folid Ground he plac'd my Feet,
and fulfer'd not my Steps to ftray.
3 The wonders he for me has wrought
iball fill my Mouth with Songs of Praifej
Arid others, to his Worlhip brought,
in Hopes of like Deiiv'rance raile.
9 In full Aflemblies I have told
thy Truth and Righteoufnefs at large :
Nor did, thou know'ft, my Lips withhold
from uti'ring what th )u gav'ft in charge :
10 Nor kept within my Breaft confin'd
thy faithfulnefs, and faving Grace ;
Em pieach'd thy Love, for all defign'd,
that all might That and Truth embrace.
21 Then let thofe Mercies I declar'd
to others, Lord, extend to me ;
Thy Loving-kindnefs my Reward,
thy Truth my (^^c Protection be.
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