John Flavel · 33 of 34

Sermon 7. Matth. 16:26 · Part 7

The twelfth way to hell, opened

XII. The twelfth way to hell, in which many souls are carried on smoothly, and securely, to their own destruction, is, the way of mere civility and moral honesty, wherein men rest as in a sake state, never doubting but a civil life will produce an issue into an happy death. Moral honesty is a lovely thing, and greatly tends to the peace and order of the world; but it is not saving grace, nor gives any man a good title to Christ and salvation. Indeed there can be no grace in that soul in which civility and moral honesty are not found: but these may be found in thousands that have no grace.

That which ruins souls, is not the exercise of moral virtues, but their reliance upon them: they use their morality as a shield to secure their consciences from the convictions of the word, which would show them their sinful and miserable state by nature. Thus the Pharisee, Luke xviii. 11, 12. "God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican;" he blesses himself in the conceits of his own safety and happiness. Let debauched and profane persons look to it, I am well enough; though, alas! poor man, his being less evil, at best, could but procure him a cooler hell, or a milder flame. This was the case of the young man, Matth. xix. 28. and like a young man, indeed, he reasons. He sums up all the stock of his civil life, and thinks it strange if that be not enough to make a purchase of eternal life. What lack I yet? Alas! poor soul, every thing necessary to salvation: the very first stone was not laid, when he thought the building was finished: And this is the case of multitudes, both young and old; and that which greatly confirms, and settles them in this their dangerous security, is the general, indistinct doctrine of some, who pretend to be guides to the souls of others, the scope of whose ministry aims at no higher mark than to civilise the people, and press moral duties upon them, as if this were all that were necessary to salvation. Nay, it is well if some do not industriously pull down the pale of distinction between morality and regeneration, and tell the world, in plain English, That there is no reason to put a difference between such as are baptised, and live morally honest, and those that have saving grace; and they that do so, are only a few, who are highly conceited of themselves, and censorious of all others, whom they please to vote formal, and moral.

This, indeed, is the way to fix them where they are; if Christ had not taken another method with Nicodemus, and his ministers had not pressed the necessity of regeneration, and the insufficiency of moral honesty to salvation, how thin had the number of true converts been, though, at most they are but a handful in comparison of the unregenerate!

O that God would bless what follows, to undeceive and save some poor soul out of this dangerous snare of the devil!

The twelfth way to damnation barred, by three considerations

1. Blind not yourselves with the lustre of your own moral virtues, a life smoothly drawn with civility through the world. For though it must be acknowledged there is a loveliness, and attracting sweetness in morality and civility, yet these things rather respect earth than heaven, and are designed for the conservation of the order and peace of this world, not for your salvation and title to the world to come. Without justice and truth, kingdoms and commonwealths would become mountains of prey, and dens of robbery. Where there is no trust there can be no traffic; and where there is no truth, there can be no trust. Civility is the very basis of human society; a world of good accrues to men by it, and abundance of mischief is prevented by it; but it never gave any man an interest in Christ, or a title to salvation. The Romans and Lacedemonians, who perished in the darkness of heathenism, excelled in morality; there is nothing of Christ or regeneration in these things, how much of excellency soever be ascribed to them. Paul, the Pharisee, was a blameless person, touching the law, and yet, at the same time, not only utterly ignorant of Christ, but a bitter enemy to him, and all that were his. Till you can find another way to heaven than by regeneration, repentance, and faith, never lean upon such a deceitful and rotten prop, as mere civility is.

2. Civilised nature is unsanctified nature still; and without sanctification there is no salvation, Heb. xii. 14. Civility adorns nature, but does not change it. Moral virtues are so many sweet flowers strewed over a dead corpse, which hide the loathsomeness of it, but inspire not life into it. "Morality hides and covers, but never mortifies, nor cures the corruptions of nature;" and mortified they must be, or you cannot be saved: take the best nature in the world, and let it be adorned with all the ornaments of morality (which they call homiletic virtues) and add to these all the common gifts of the Spirit, which are for assistance and ministry; yet all this cannot secure that soul from hell, or be the ground work for a just claim to any promise of salvation: all this is but nature improved, not regenerated. Morality is neither produced as saving grace is, nor works such effects as grace works; there are no pangs of repentance introducing it, it may cost many an aching head, but no aching heart for sin; no such distressed outcries as that, Acts ii. .37. "Men and brethren, what shall we do?" Nor does it produce such humility, self-abasement, heavenly tempers, and tendencies of soul, as grace does. Cheat not yourselves, therefore, in so important a concern as salvation is, with an empty shadow.

3. Civility is not only found in multitudes that are out of Christ, but may be the cause and reason why they are christless: mistake not, I am not pleading the cause of profaneness, nor disputing civility out of the world; I heartily wish there were more of it to be found in every place; it would exceedingly promote the peace, order and tranquillity of the world: but yet it is certain, that the eyes of thousands are so dazzled with the lustre of their own morality, that they see no need of Christ, nor feel any want of his righteousness, and this is the ruin of their souls. Thus Christ brings in the Pharisee with his proud boast, that he is "no extortioner, adulterer, nor unjust, or such an one as that publican," Luke xviii. 11. O what a saint does he vote himself, when he compared his life with the others! Well, then, beware you be not deceived by thinking you are safe, because you are got out of the dirty road to hell, when, all the while you have only stepped over the hedge into a cleaner path to damnation. You have had a short account of some few of those many ways in which the precious souls of men are eternally lost: Let us briefly apply it in the following inferences.

Infer. 1. If there be so many ways of losing the soul, and such multitudes of souls lost in every one of them, then the number of saved souls must needs be exceeding small.

The number of the saved may be considered, either absolutely or comparatively: In the first consideration they appear great, and many, even a great multitude, which no man can number, Rev. vii. 9. But if compared with those that are lost, they make but a small remnant, Isa. i. 9, a little flock, Mattli. xii. 82. For when we consider how vastly the kingdom of Satan is extended, who is called the god of this world, from the world of people who are in subjection to him, how small a part of this earthly globe is enlightened with the beams of gospel-light, and that Satan is the acknowledged ruler of all the rest, Eph. vi. 12. But when it shall be farther considered, that out of this spot, on which the light of the gospel is risen, the far greatest part are lost, also: O what a poor handful remains to Jesus Christ, as the purchase of his blood!

It is of trembling consideration, how many thousands of families, amongst us, are mere nurseries for hell, parents bringing forth and breeding up children for the devil; not one word of God (except it be in the way of blasphemy or profaneness) to be heard among them. How naturally their ignorant and wicked education puts them in the course and tide of the world, which carries them away irresistibly to hell; how one sinner confirms and animates another, in the same sinful course, till they are all past hope, or remedy: how the rich are taken with the baits of sensual pleasures, and the poor lost in the brake of distracting, worldly cares, except here and there a soul plucked out of the snare of the devil, by the wonderful power, and arm of God. On the one side, you may see multitudes drowned in open profaneness and debauchery, and, on the other side, many thousands securely sleeping in the state of civility and morality: some key-cold, and without the least sense of religion; others hell-hot with blind zeal, and superstitious madness against true godliness, and the sincere practisers of it. Some living all their days under the ordinances of God, and never touched with any conviction of their sin and misery; others convinced, and making some faint offers at religion; but their convictions (like blossoms nipped with a frosty morning) fall off, and no fruit follows. And as rubies, sapphires, and diamonds are very few, in comparison of the pebbles and common stones of the earth; so are true Christians in comparison of multitudes that perish in the snares of Satan.

Inf. How little reason have the unregenerate to glory, and boast themselves in their earthly acquisitions and successes, while in the mean time, their souls are lost! They have gotten other things, but lost their souls. It is strange to see how some men, by rolling a small fortune up and down the world (as boys do a snowball) have increased the heap, and raised a great estate; they have attained their design and aim in the world, and hug themselves in the pleased thoughts of their happiness; but, alas, among all the thoughts of their gains, there is not one thought of what they have lost. O if such a thought as this could find room in their hearts, "I have indeed gotten an estate, but I have lost my soul! I have much of the world, but nothing of Christ, gold and silver I have, but grace, peace, and pardon I have not; my body is well provided for, but my soul is naked, empty, and destitute." Such a thought, like the sentence written on the wall, would make their hearts fail within them. What a rapture and transport of joy did the sight of a full barn cast that worldling into! Luke xii. 19, 20. "Soul, take thine ease, eat, drink, and be merry;" little dreaming that death was just then at the door, to take away the cloth, guest, and all together; that the next hour his friends would be scrambling for his estate, the worms for his body, and the devils for his soul.

O how many have not only lost their souls, while they have been drudging for the world, but have sold their souls to purchase a little of the world! Parted, by consent, with their best treasure for a very trifle, and yet think they have a great bargain of it! Surely, if poor sinners did but apprehend what they have lost, as well as what they have gained, their gains would yield them as little comfort as Judas’ money did, for which he sold both his soul and Saviour. Instead of those pleasing frolics of wanton worldlings, what a cold shiver would run through all their bones and bowels, did they but understand what it is to lose a gracious God, and a precious soul, and both eternally, and irrecoverably!

The just God remains still to avenge and punish the sinner; but the favour of God, that friendly look is gone; the peace of God, you heaven upon earth, is gone, the essence of the soul remains still, but its purity, peace, joy, hope, and happiness, these are gone; and these being gone, what can remain, but a tormenting, piercing sight of those things, for which you have sold them?

Infer. 8. Hence let us estimate the evil of sin, and see what a dreadful thing that is, which men commonly sport themselves with, and make so light of: it is not only a wrong and injury to the soul, but the loss and utter ruin of the soul for ever.

It is said, Prov. viii. 36. "He that sinneth against me, wrongeth his own soul." And if this were all the mischief sin did us, it were bad enough; a wrong to the soul is a greater evil than the ruin of the body or estate, and all the outward enjoyments of this life can be; but to lose the precious soul, and destroy it to all eternity, O what can estimate such a loss! Now the result and last effect of sin is death, the death of the precious soul. Rom vi. 21. "The end of those things is death." So Ezek. xviii. 4. "The soul that sinneth shall die."

Sin does not destroy the being of the soul by annihilation, but it does that which the damned shall find, and acknowledge to be much worse; it cuts off the soul from God, and deprives it of all its felicity, joy, and pleasure, which consists in the enjoyment of him. Such is the dolefulness and fearfulness of this result and issue of sin, that when God himself speaks of it, he puts on a passion, and speaks of it with the most feeling concernment. Ezek. xxxii;. 11. "As I live, says the Lord, I have no pleasure in the death of the wicked: Turn ye, turn ye, for why will ye die, O house of Israel? q. d. Why will you wilfully cast away your own souls? Why will you choose the pleasures of sin for a season, at the price of my wrath and fury poured out for ever? O think of this, you that make so light a matter of committing sin! We pity those, who, in the depth of melancholy or desperation, lay violent hands upon themselves, and in a desperate mood, cut their own throats; but certainly for a man to murder his own soul, is an act of wickedness as much beyond it, as the value of the soul is above that of the body.

Inf. 4. What an invaluable mercy is Jesus Christ to the world, who came on purpose to seek and to save such as were lost?

In Adam all were shipwrecked and cast away: Christ is the plank of mercy, let down from heaven to save some. The loss of souls by the fall, lead been as irrecoverable as the loss of the fallen angels, had not God, in a way above all human thoughts and counsel, contrived the method of their redemption. It is astonishing to consider the admirable harmony and glorious triumph of all the divine attributes, in this great project of heaven, for the recovery of lost souls. It is the "wonder of angels," 1 Pet. i. 12. the "great mystery of godliness," 1 Tim. iii. 10. the matter and subject of the triumphant Song of redeemed saints, Rev. i. 5. and well it may, when we consider a more noble species of creatures finally lost, and no Mediator of reconciliation appointed between God and them: this is to save an earthen pitcher, while the vessel of gold is let fall, and no hand is stretched out to save it.

But what is most astonishing, is, that so great a person as the Son of God, should come himself from the Father’s bosom, to save us, by putting himself into our room and stead, being made a curse for us, Gal. 3:13. He leaves the bosom of his Father, and all the ineffable delights of heaven, disrobes himself of his glory, and is found in fashion as a man, yea, becomes a worm, and no man; submits to the lowest step and degree of abasement, to save lost sinners. What a low stoop does Christ make in his humiliation to catch the souls of poor sinners out of hell! Herein was love, that God sent his own Son, "to be the propitiation of our sins," 1 John iv. 10. and "God so loved the world," John iii. 16. At this rate he was content to save lost sinners.

How seasonable was this work of mercy, both in its general exhibition to the world, in the incarnation of Christ, and in his particular application of it to the soul of every lost sinner, by the Spirit! When he was first exhibited to the world, he found them all lost sheep gone astray, every one turning to his own way, Isa. 53:6. He speaks of our lost estate by nature, both collectively, or in general: "we all went astray:" and distributively, or in particular, "Every one turned to his own way;" and in the fullness of time a Saviour appeared.

And how seasonable was it, in its particular application? How securely were we wandering onwards in the paths of destruction, fearing no danger, when he graciously opened our eyes by conviction, and pulled us back by heart-turning grace! No mercy like this: it is an astonishing act of grace. It stands alone!

Inf. 5. If there be so many ways to hell, and so few that escape it, how are all concerned to strive, to the utmost, in order to their own salvation?

In Luke xiii. 23, a certain person proposed a curious question to Christ; "Lord, are there few that be saved?" He saw a multitude flocking to Christ, and thronging with great zeal to hear him; and he could not conceive but heaven must fill proportionately to the numbers he saw in the way thither. But Christ’s answer, ver. 24, at once rebukes the curiosity of the questionist, fully resolves the question propounded, and sets home his own duty and greatest concernment upon him. It rebukes his curiosity, and is, as if he should say,—Be the number of the saved more or less, what is that to you? Strive you to be one of them. It fully solves the question propounded, by distinguishing those that attend upon the means of salvation, into Seekers and Strivers. In the first respect there are many, who by a cheap and easy profession, seek heaven; but take them under the notion of strivers, i. e. persons heartily engaged in religion, and who make it their business, then they will shrink up into a small number; and he presses home his great business, and concern upon him, Strive to enter in at the strait gate.

By gate understand whatsoever is introductive to blessedness and salvation; by the epithet strait, understand the difficulties and severities attending religion; all that suffering and self-denial, which those that are bound for heaven should reckon upon, and expect: and by striving understand the diligent and constant use of all those means and duties, how hard, irksome, and costly soever they are. The word αγωνιζεσθε has a deep sense and emphasis, and imports striving, even to an agony; and this duty is enforced two ways upon him, and every man else: First, by the indisputable sovereignty of Christ, from whom the command comes; and also from the deep interest and concern every soul has in the commanded duty. It is not only a simple compliance with the will of God, but what also involves our own salvation and eternal happiness in it: our great duty, and our greatest interest are twisted together in this command; your eternal happiness depends upon the success of it. A man is not crowned except he strive lawfully, i. e. successfully and prevalently. O therefore, so run, so strive, that ye may obtain! If you have any value for your souls, if you would not be miserable to eternity, strive, strive! Believe it, you would find that the assurance of salvation drops not down from heaven in a night dream, as the Turks fable their Alcoran to have done in that lailato hazili, night of demission, as they call it; no, no; the righteous themselves are scarcely saved; many seek, but few find. Strive, therefore, as men and women that are heartily concerned for their own salvation; sit not, with folded arms, like so many heaps of stupidity and sloth, while the door of hope is yet open, and such a sweet voice from heaven calls to you, saying, Strive, souls, strive, if ever you expect to be partakers of the blessedness that is here to be enjoyed; strive to the utmost of your abilities and opportunities. Such an heaven is worth striving to obtain, such an hell is worth striving to escape, such an invaluable soul is worth striving to save.

I confess, heaven is not the purchase or reward of your striving: no soul shall boastingly say there, Is not this the glory which my duties and diligence purchased for me? And yet, on the other side, it is as true, that without striving you shall never set foot there. Say not, it depends upon the pleasure of God, and not upon your diligence; for it is his declared will and pleasure, to bring men to glory in the way, though not for the sake of their own striving. As in the works of your civil calling, you know all the care, toil, and sweat of the husbandman, avails nothing of itself, except the sun and rain quicken and ripen the fruits of the earth, and yet no wise man will neglect ploughing and harrowing, sowing and weeding, because these labours avail not, without the influences of heaven, but waits for them in the way of his duty and diligence. Rational hope sets all the world to work. Do they plough in hope, and sow in hope, and will you not pray in hope, and hear in hope? You that know your souls to be hitherto strangers to Christ and the regenerating work of the Spirit; how is it that you take them not aside sometimes out of the distracting noise and hurries of the world, and thus bemoan them?

"O my poor graceless, christless, miserable soul, how sad a case are you in! Others have, but you never felt the burden of sin; thousands in the world are striving and labouring, searching and praying, to make their calling and election sure; while you sit still with folded hands, in a supine regardlessness of the misery that is hastening upon you. Can you endure the devouring wrath of God? Can you dwell with everlasting burnings? Have you fancied a tolerable hell? Or, is it easy to perish? Why do you not cast yourself at the feet of Christ, and cry, as long as breath will last, Lord, pity a sinful, miserable, undone, and self-condemning soul? Lord, smite this rocky heart, subdue this stubborn will, heal and save an undone soul ready to perish: The characters of death are upon it, it must be changed or condemned, and that in a little time. Bowels of pity, hear the cry of a soul distressed, and ready to perish.

And you that do not understand the case and state your souls are in, have you never a bible near you? O turn to those places, 1 Cor. vi. 9, 10, where you will presently find the more obvious marks and characters God has set upon the children of perdition; and if you find not yourself in that catalogue, among the unrighteous, fornicators, idolaters, adulterers, effeminate, thieves, covetous, drunkards, revilers, extortioners, &c, then turn to John 3:3, and solemnly ask your own soul this question, Am I born again? Am I a new creature, or still in the same condition I was born in? What solid evidence of the new birth have I to rely upon, if I were now within a few grasps of death? Am not I the man or woman who lives in the very same sins which the word of God makes the syrupy tome and characters of damnation? And does not my conscience witness against me, that I am utterly void and destitute of all that saving grace, and a mere stranger to the regenerating work of the Spirit, without which there can be no well bottomed hope of salvation? And if so, are not the tokens of death upon me? Am not I a person marked out for misery? And shall I sit still in a state of so much danger, and not once strive to make an escape from the wrath to come? Is this vile body worth so much toil and labour to support and preserve it? And is not my soul worth as much care and diligence to secure it from the everlasting wrath of the great, just, and terrible God? O that the consideration of the wrath to come, the multitudes all the world over preparing as fuel for it, and the door of opportunity yet held open to souls by the hand of grace to escape that wrath, might prevail with your heart, reader, to strive, and that to the uttermost, to secure your precious soul from the impending ruin.