Saints Saved with Difficulty; and

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Saints Saved with Difficulty; and the Certain Perdition of the Wicked

A funeral sermon by Samuel Davies, August 21, 1756
"For it is time for judgement to begin with the family of God; and if it begins with us—what will the outcome be for those who do not obey the gospel of God? And if it is hard for the righteous to be saved—what will become of the ungodly and the sinner?" 1 Peter 4:17-18

This text may sound in your ears like a message from the dead; for it is at the request of our deceased friend that I now insist upon it. He knew so much from the trials he made in life, that if he would be saved at all—it would be with great difficulty; and if he should escape destruction at all—it would be a very narrow escape! And he also knew so much of this stupid, careless world—that they stood in need of a solemn warning on this head; and he therefore desired that his death should give occasion to a sermon on this alarming subject.

And now—the unknown wonders of the invisible world lie open to his eyes; and now also he can take a full review of his passage through this mortal life; now he sees the many unsuspected dangers he narrowly escaped, and the many fiery darts of the devil which the shield of faith repelled. Now, like a ship arrived in port, he reviews the rocks and shoals he passed through, many of which lay under water and out of sight; and therefore now he is more fully acquainted with the difficulty of salvation than ever! And should he now rise from the dead—and make his appearance in this assembly in the solemn and dread attire of an inhabitant of the world of spirits, and again direct me to a more proper subject, methinks he would still stand to his choice, and propose it to your serious thoughts, that "if it is hard for the righteous to be saved—what will become of the ungodly and the sinner?"

The apostle's principal design in the context seems to be to prepare the Christians for those sufferings which he saw coming upon them, on account of their religion. "Beloved," says he, "think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:" verse 12, "but rejoice inasmuch as you are partakers of Christ's sufferings." It is no strange thing that you should suffer on account of your religion, in such a wicked world as this, for Christ the founder of your religion met with the same treatment; and it is enough that the servant be as his master, verse 13. Only, he advises them, that if they must suffer, that they did not suffer as malefactors—but only for the name of Christ, verse 14, 15. "Yet," says he, "if any man suffers as a Christian, let him not be ashamed;" verse 16, "For it is time for judgment to begin with the family of God".

He seems to have a particular view to the cruel persecutions that a little after this was raised against the Christians by the tyrant Nero, and more directly to that which was raised against them everywhere by the seditious Jews, who were the most inveterate enemies of Christianity. The dreadful destruction of Jerusalem, which was plainly foretold by Christ in the hearing of Peter was now at hand. And from the sufferings which Christians, the favourites of heaven, endured—he infers how much more dreadful the vengeance would be which should fall upon their enemies, the infidel Jews. If judgement begins at the house of God, his church—then what shall be the doom of the camp of rebels? If it begins at us Christians who obey the gospel—what shall be the end of those who do not obey the gospel of God? Alas! what shall become of them?

"Those who do not obey the gospel of God", is a description of the unbelieving Jews, to whom it was peculiarly applicable; and the apostle may have a primary reference to the dreadful destruction of their city and nation which was much more severe than all the sufferings the persecuted Christians had then endured. But I see no reason for confining the apostle's view entirely to thistemporal destruction of the Jews; he seems to refer farther to that still more terrible destruction that awaits all who do not obey the gospel in the eternal world.

That is to say, if the children are so severely chastised in this world, what shall become of rebels in the world to come, the proper state of retribution? How much more tremendous must be their fate! In the text he carries on the same reflection. "If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?" The righteous is the common character of all godly men or true Christians; and the ungodly and sinner are characters which may include the wicked of all nations and ages.

Now, says he, if the righteous are but scarcely saved, saved with great difficulty, just saved, and no more—then what will become of the idolaters and wicked sinners, whose characters are so opposite? The abrupt and pungent form of expression is very emphatic. "What will become of the ungodly and the sinner?" I need not tell you, your own reason will inform you! I appeal to you yourselves for an answer, for you are all capable of determining upon so plain a case.

"What will become of the ungodly and the sinner?" Alas! it strikes me dumb with horror to think of it! It is so shocking and terrible that I cannot bear to describe it. Now they are mirthful, merry, and rich; but when I look a little forward, I see them appear in very different circumstances, and the horror of the prospect is hardly supportable!

Peter here supposes that there is something in the condition and character of a righteous man, which renders his salvationcomparatively easy; something from whence we might expect that he will certainly be saved, and that without much difficulty: and on the other hand, that there is something in the opposite character and condition of the ungodly and the sinner, which gives us reason to conclude that there is no probability at all of their salvation while they continue as such.

But he asserts that even the righteous, whose salvation seems so likely and comparatively easy, is not saved without great difficulty; he is just saved, and that is all. What then shall we conclude of the ungodly and the sinner, whose character gives no ground for favourable expectations at all? If our hopes are but just accomplished, with regard to the most promising, what shall become of those whose case is evidently hopeless? Alas! What will become of the ungodly and the sinner?

The method in which I intend to prosecute our subject is this:

1. I shall point out the principal difficulties, which even the righteous meet with in the way to salvation.

2. I shall mention those things in the condition and character of the righteous, which render his salvation so promising and seemingly easy; and then show you that, if with all these favorable and hopeful circumstances, he is not saved but with great difficulty and danger; then those who are of an opposite character, and whose condition is so evidently and apparently desperate, cannot be saved at all.

1. I am to point out the principal DIFFICULTIES which even the righteous meet with in the way to salvation.

Here I would premise, that such who have become truly pious, and persevered in the way of holiness and virtue to the last, will meet with no difficulty at all to be admitted into the kingdom of heaven. The difficulty does not lie here, for the same apostle Peter assures us, that if we give all diligence to make our calling and election sure—then we shall never fall. "And you will receive a rich welcome into the eternal kingdom of our Lord and Saviour Jesus Christ!" 2 Peter 1:10, 11.

But the difficulty lies in this, that, all things considered, it is a very difficult thing to obtain, and persevere in real religion in the present corrupt state of things, where we meet with so many temptations and such powerful opposition. Or in other words, it is difficult in such a world as this—to prepare for salvation; and this renders it difficult to be saved, because we cannot be saved without preparation.

It must also be observed, that a pious life is attended with the most pure and solid pleasures even in this world; and those who choose it, act the wisest part with respect to the present state: they are really the happiest people upon our globe. Yet, were it otherwise, the blessed consequences of a pious life in the eternal world would make amends for all, and recommend such a course, notwithstanding the greatest difficulties and the severest sufferings that might attend it.

But notwithstanding this concession, the Christian course is full of hardships, oppositions, trials, and discouragements. This we may learn from the metaphoric representations of it in the sacred writings, which strongly imply that it is attended with difficultieswhich require the utmost exertion of all our powers to surmount! It is called a warfare, 1 Timothy 1:18; and fighting, 2 Timothy 4:7. The graces of the Christian, and the means of be-getting and nourishing them, are called weapons of war. There is the shield of faith; the hope of salvation, which is the helmet; the sword of the Spirit, which is the Word of God, etc. 2 Corinthians 10:4; Ephesians 6:13, 17. The end of the Christian's course is victory after conflict, Revelation 2:7. And Christians are soldiers; and such as must endure hardships, 2 Timothy 2:3. Now a military life, you know, is a scene of labour, hardships and dangers; and therefore so is the Christian life.

The Christian life is also compared:
to a race, Hebrews 12:1, 2,
to wrestling and the other vigorous exercises of the Olympic games, Ephesians 6:12; Luke 13:24,
to walking in a narrow way, Matthew 7:14,
and entering at the strait gate, Luke 13:24.

This, my friends, and this alone—is the way to salvation. And is this the way in which you are walking? Or is it the smooth, easy downward road to destruction? You may slide along that without exertion or difficulty, like a dead fish floating with the stream; but oh! look before you, and see where it leads!

The enemies that oppose our Christian progress are the devil, the world, and the flesh. These form a powerful alliance against our salvation, and leave no artifice untried to obstruct it.

The things of the WORLD, though good in themselves, are temptations to such depraved hearts as ours. Riches, honours, pleasure, spread their charms, and tempt us to the pursuit of flying shadows—to the neglect of the one thing needful. These engross the thoughts and concerns, the affections and labours of multitudes. They engage with such eagerness in an excessive hurry of business and anxious care; or so debauch and stupefy themselves with sensual pleasures—that the voice of God is not heard; the clamours of conscience are drowned; the state of their souls is not inquired into; the interests of eternity are forgotten; the eternal God, the joys of heaven, and the pains of hell, are cast out of the mind, and disregarded! And they care not for any or all of these important realities, if they can but gratify the lust of avarice, ambition, and sensuality.

And are such likely to perform the arduous work of salvation? No! They do not so much as seriously attempt it! Now these things which are fatal to multitudes, throw great difficulties in the way even of the righteous man! He finds it hard to keep his mind intent upon his great concern in the midst of such labours and cares as he is obliged to engage in. And frequently he feels his heart estranged from God and ensnared into the ways of sin, his devotion cooled, and his whole soul disordered by these allurements. In short, he finds it one of the hardest things in the world—to maintain a heavenly mind in such an earthly region, a spiritual temper, among so many carnal objects.

The people of this world also increase his difficulties. Their vain, trifling, or wicked conversation, their ensnaring examples, their persuasions, false reasoning's, reproaches, threats, and all their arts of flattery and terror—have sometimes a very sensible effect upon him. These would draw him into some guilty compliances, dampen his courage, and tempt him to apostatize—were he not always upon his guard! And sometimes in an inadvertent hour—he feels their fatal influence upon him.

As for the generality of people—they yield themselves up to these temptations, and make little or no resistance; and thus are carried down the stream into the infernal pit! Alas! how many ruin themselves through a base, unmanly complaisance, and servile conformity to the world! Believe it, sirs, to be fashionably religious and no more, is to be really irreligious in the sight of God. The way of the multitude may seem easy, pleasant, and sociable; but, alas, my brethren! see where it ends! It leads down into destruction! Matthew 7:14.

But in the next place, the greatest difficulty in our way arises from the FLESH—the corruption and wickedness of our own hearts. This is an enemy within; and it is this which betrays us into the hands of our enemies without. When we turn our eyes to this quarter—what vast difficulties rise in our way! Difficulties which are impossible to us, unless the almighty Power enables us to surmount them.

Such are a blind mind, ignorant of divine things, or that speculates only upon them—but does not see their reality and dread importance; a mind empty of God and full of the lumber and vanities of this world.

Such are a hard heart, insensible of sin, insensible of the glory of God, and the beauties of holiness, and the infinite importance of eternal realities. Such are a heart disaffected to God and his service, bent upon sin, and impatient of restraint. Such are wild, unruly passions thrown into a ferment by every trifle, raised by vanities, erroneous in the choice of objects, irregular in their motions, and extravagant in the degree of attachment. Such difficulties are strong, ungovernable lusts and appetites in physical nature, eager for gratification, and turbulent under restraint.

And how strangely does this inward corruption indispose men for religion! Hence their ignorance, their carnal security, carelessness, presumptuous hopes, and impenitence. Hence their unwillingness to admit conviction, their resistance to the Holy Spirit, and their contempt of the gospel, their disregard to all pious instructions, their neglect of the means of grace; or their careless, formal, lukewarm attendance upon them. Hence comes their earthly-mindedness, their sensuality, and excessive love of physical pleasures. Hence it is so difficult to awaken them to a just sense of their spiritual condition, and to suitable earnestness in their pious endeavours; and hence their fickleness and inconstancy, their relapses and backsliding's, when they have been a little alarmed. Hence it is so difficult to bring their religious impressions to a right outcome, and to lead them to Jesus Christ as the Saviour.

In short, hence it is that so many thousands perish amidst the means of salvation! These difficulties prove eventually insuperable to the generality of people—and they never do surmount them.

But even the righteous, who is daily conquering them by the aid of divine grace, and will at last be more than a conqueror; he still finds many hindrances and discouragements from this quarter. The remains of these innate corruptions still cleave to him in the present state, and these render his progress heavenward so slow and heavy. These render his life a constant warfare, and he is obliged to fight his way through! These frequently check the aspirations of his soul to God, cool his devotion, dampen his courage, ensnare his thoughts and affections to things below, and expose him to the successful attacks of temptation.

Alas! it is his innate corruption, which involves him in darkness and jealousies, in tears and terrors; after hours of spiritual light, joy, and confidence. It is this which banishes him from the comfortable presence of his God, and causes him to go mourning without the light of his countenance. Were it not for his innate corruptions, he would glide along through life easy and unmolested; he would find the ways of piety to be ways of pleasantness, and all her paths peace. In short, it is this which lies upon his heart as the heaviest burden, and renders his course so difficult and dangerous. And such of you as do not know this by experience, know nothing at all of true experimental Christianity.

Finally, the DEVIL and his angels are invisible, active, powerful, and artful enemies to our salvation! Their agency is often unperceived—but it is insinuating, unsuspected, and therefore the more dangerous and successful. These malignant spirits present ensnaring images to the imagination, and no doubt, blow the flame of passion and appetite. They labor to banish serious thoughts from the mind, and entertain it with trifles. They give force to the attacks of temptations from the world, and raise and foment insurrections of sin within. And if they cannot hinder the righteous man from entering upon a pious course, or divert him from it—they will at least render it as difficult, laborious, and uncomfortable to him as possible!

See, my brethren, see the way in which you must walk—if you would enter into the kingdom of heaven. In this rugged road they have all walked—who are now safely arrived at their journey's end, the land of rest. They were saved—but it was with great difficulty! They escaped the fatal rocks and shoals—but it was a very narrow escape! And methinks it is with a kind of pleasing horror that they now review the numerous dangers through which they passed, many of which they did not perhaps suspect until they were over!

And is this the way in which you are walking? Is your religion a course of watchfulness, labour, conflict, and vigorous exertions? Are you indeed in earnest in it—above all things in this world? Or are not many of you lukewarm Laodiceans and indifferent Gallios about these things? If your religion (if it may be so called) is a course of carnal security, carelessness, sloth, and formality—alas! if all the vigour and exertion of the righteous man be but just sufficient for his salvation; then what will become of the ungodly and the sinner?

Which leads me,

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