Matthew 7,14. St. Michael's Day. Henric Schartau

Matthew 7,14

St. Michael’s Day

Henric Schartau (1757-1825)

(170) Introduction. 

For narrow is the gate, and straight the way, that leads unto life, and few are they who find it. 

1. Hear this, O man, you who are hoping and longing for eternal life. Your Savior, who has opened the way, says that you cannot enter without opposition and, hence, that there are few who attain the goal. “For narrow is the gate, and straight the way,” etc. Matthew 7,14. 

2. Conversion is like a gate to the straight way of godliness. Conversion is the change of heart wrought by the Holy Spirit by means of the Word of God, leading to a hearty confidence in the redemption of the Son of God, to the forgiveness of sins and strength to lead the new life determined upon. It is only by means of such a change that a Christian life can begin. The gate of repentance is the entrance to the way of life. 

3. This gate is narrow. Man must enter there alone. You cannot bring your sins with you, O man, you must put them away. Human friendship cannot be retained, for you must bear the reproach of Jesus. You cannot expect worldly enjoyments, for you must take up the cross of your Savior. “Narrow is the gate, and straight the way, that leads unto life.” 

4. The straight way of godliness follows upon the narrow gate of repentance. If you have been converted and (171) have come to the faith and have thus received the forgiveness of sins, then you must more and more lay off the remaining sinful desires for the manifestations of which you have been forgiven. Upon conversion follows sonship, and with this childlike obedience must be associated. 

5. But straight is the way that leads unto life, and few are they who find it. The evil desires cannot be conquered without battle, and few are they who enter upon this warfare, few are they who “run with patience the race that is set before them.” No one can do the will of God without interference, and few are they who pass beyond the first stumbling blocks. Few are rightly converted, and few are they who endure unto the end. “For narrow is the gate, and straight the way, that leads unto life, and few are they who find it.” 

6. The gate of repentance is narrow, but not closed. Let us, therefore, pray that some of you may enter. The way of godliness is straight, but not inaccessible. Let each and every one pray that he may be one of the few who find it. For the sake of Jesus, who has opened this way, let us pray for this very thing in His prayer, wherein the way is marked out. “Our Father” etc. 

Proposition.

The Entrance into the Reign of God

7. 1. The entrance to the way of godliness by means of the narrow gate of repentance. 

8. 2. The entrance into the reign of heaven by means of the straight way of godliness. 

(172) First Part. 

9. The early disciples took it for granted that they should enter the reign of heaven. They merely asked Jesus who would be greatest therein. Jesus, however, declared that they would not enter at all, unless they were first converted and had thus become like little children. 

10. Conversion, then, takes its beginning in such a way that a person who has previously in his state of security taken for granted that he would enter into the reign of heaven, becomes convinced that a true conversion must first take place. 

11. Conversion is an entirely foreign matter to a spiritually unconcerned person, for, though such a person may have heard of it in sermons or read about it in devotional books, he has not taken the matter seriously, nor considered that he himself needs to be converted. Either he does not think that he must experience such a change, or he imagines that it has already taken place, so he is of the opinion that the only thing which he must yet do to enter the reign of heaven is to pass away from this world by death. 

12. Conversion takes its beginning in a person when he becomes convinced by the Word of God that conversion is necessary for salvation, and that he himself is not converted. when a person has been moved by the sweetness of the first workings of grace to use the Word of God diligently, he learns how conversion takes place and what a man’s condition is after he has been converted. In the light of the spiritual knowledge thus acquired under the guidance of the Spirit of God, he realizes that (173) he is as yet not converted, for his condition is not such as the Word of God attributes to those who are rightly converted. “Through the law comes the knowledge of sin.” God’s commands and th e law then reveal to his conscience that he is still harboring sins which it is not possible for a truly converted man to cherish. 

13. Conversion makes progress when a person, by the threats of God’s law, with fear perceives and with pain feels that he is under the wrath and condemnation of God, and when he is thereby impelled to seek salvation for his soul. Even as a person cannot by his own natural reason comprehend that he has offended God and merited eternal condemnation, so neither can he by his own strength fear the wrath of God and grieves over his lost condition. This grief, which is called a grief after God’s mind, is the work of God. The Sprit of God, who has wrought it by the Word, also urges a person more and more into the Word, so that he uses it, not only by reason of its delightful taste, but because it is entirely indispensable as a means unto the salvation of his soul. To use this means of conversion with watchfulness and prayer is, indeed, the only requirement which our Savior has laid in the gospel for those who are to be converted and thereby enter into the reign of heaven. While a person uses the Word to be converted, his conversion is perfected when he rightly believes on Jesus. 

14. The law is a tutor impelling a sinner to seek for salvation. It is a tutor unto Christ. When salvation is offered in Christ the Savior, the soul is therefore found prepared to receive, and is concerned about receiving, the salvation offered in the gospel. God’s gracious (174) promises, offering grace and forgiveness, also enable the awakened soul to appropriate the promises of grace and the assurances of justification and salvation which God has given in the Word for Jesus’ sake. These enable the frightened heart ot trust in the merits of Christ the Savior and to be hopeful of obtaining sonship and pardon. This childlike confidence of a man in God is the first part of what the Savior calls to “become like children.” The Apostle Peter also says: “Set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ, as children of obedience.” 

15. This faith is the entrance to the straight way of godliness and is at the same time an entrance to the reign of heaven. Faith embraces Christ and is an entering into the reign. So the Scriptures teach everywhere. They promise eternal life through faith in Jesus. the true faith is an entering into the reign, because it is an entering upon the way of godliness and sanctified life. Peter expresses this immediately after the words just quoted. Having admonished unto faith, he also admonishes unto a Christian life: “Not fashioning yourselves according to your former lusts in the time of your ignorance, but like as He who called you is holy, be yourselves also holy in all manner of living because it is written: “You shall be holy, for I am holy.” True faith is the entering upon the way of godliness, for it gives both incentive and power unto a Christian life. When a person has “known and believed the love which God has for us, he abides in love.” Faith manifests itself in love, even as the Apostle John continues: “For this is the love of God, that we keep His commandments, and His commandments are not (175) grievous. For whatsoever is begotten of God overcomes the world, and this is the victory that has overcome the world, even our faith.” It is from  Jesus that faith obtains strength to lead a holy life, as the Lord said to Paul: “The Gentiles receive an inheritance among them who are sanctified by faith in Me.” We shall speak more especially about the entering into the reign by way of the straight  way of godliness when we now come to the second part of our discourse. 

Second Part. 

16. If a converted person is to make progress along the way of godliness, he must be humble, “poor in spirit,” or, as the Savior elsewhere expresses it, he must humble himself like a child. As the ambition for honor is one of the chief results of our corruption by sin, it is very important for a Christian to work against an undue love of self. The Spirit of the Lord ha laid a foundation for this in the new birth by then making us poor in spirit. God promotes Christian humility by letting us in temptations and suffering feel our wretchedness and infirmity, and it behooves us to further this purpose of God with watchfulness and prayer, as Peter admonishes: “Humble yourselves, therefore, under the mighty hand of God so that He may exalt you in due season.” 

17. Christian love is the first and chief fruit of faith; it is also an essential and necessary step on the straight way of godliness. Christian love should, says our Savior in the gospel, be shown even to children, who are otherwise generally considered as of less consequence. The Savior describes this love as primarily exercised (176) in His Name, for His sake, because a person is redeemed by Jesus, even though he does not, like the little children, believe on Him, and has not become a child of God -- as the little children have become -- under the care of the holy angels. A converted person should show love to the little children and to other believers, not alone by giving some insignificant alms, but also where this is necessary and possible, by complete care for the helpless neighbor. Jesus speaks in the gospel of receiving the little ones who believe on Him, that is to assume the manifold duties and the hidden care given by a real father. The Apostle Paul also admonishes the Christians to show such love: “As we have opportunity, let us work that which is good toward all men, and especially toward them who are of the household of faith.” 

18. If a converted person is to be able to continue on the straight way of godliness, he must with earnest determination separate himself from everything that is detrimental to his progress. This is what the Savior means when He admonishes those who would enter into eternal life to sever from their body such members as tend to hinder their spiritual advancement,members who “cause you to stumble.” Even if it were something as innocent in itself as the pleasures of vision, if you observe that it leads you into temptation, you must make haste to relinquish it. If some privilege is as useful to a person as his hand, he must forsake it, if he finds that it becomes a snare for the soul. Yes, if some of his earthly goods were as indispensable as his foot, he must rather suffer the greatest temporal want than to have everything in abundance and lack the one thing needful, to possess all privileges in time and lose everything in (177) eternity, first to enjoy all the pleasures of life and then to be consumed by the anguish of eternal death, to have two eyes, two hands, two feet, and be cast into eternal fire. The Savior has declared this to be needful for every one who would follow Him on the way to eternal life, saying: “If any man would come after Me, let him deny himself, and take up his cross, and follow Me.” 

19. It is by this way of godliness that we enter into the heavenly reign.  Although no one will be saved by life and works, neither will any one be saved without these, that is, without having entered upon the way of a godly life, without doing good works. The Savior Himself assert this, saying: “Not every one who says unto Me, ‘Lord, Lord,’ shall enter into the reign of heaven; but the one who does the will of My Father who is in heaven.” It is by faith in Jesus that a converted person may enter into the heavenly reign, if he remains in this faith to the end; but it is by its exercise in godliness that faith endures. Spiritual poverty makes the riches of divine grace all the more indispensable for the faithful soul. Faith finds exercise in Christian love, and the hindrances to growth in faith are removed by Christian self-denials. 

Application. 

20. Learn of this, you who lead a manifestly sinful life, that a godless life is no way to the reign of heaven; it is the broad way that leads to destruction. When you do what others consider sinful and you yourselves know to be sin, then you belong to those whom the Word of God calls ungodly, even though you do not wish to bear that name. Know, then, I tell you again, that you are (178) not walking on the straight way of godliness, but on the broad way that leads to destruction. It does you no good to hope for salvation, for your hope shall perish. It is vain to dream of heaven, for if you continue in this condition, you shall certainly come whither you had not imagined. 

21. Some of you may lead an honorable life, though you are not converted; but you must know that mere honesty is not Christianity. There is no other entrance to the way of godliness than by the narrow gate of repentance. To avoid things punishable among men -- this is not the fear of the Lord; it is merely the fear of men. Be convinced by the Word of God that all human righteousness is manifest ungodliness before God, in order that you, thus convinced, may be driven to Jesus and by Him find an open way to eternal life, for He is “the Way, the Truth, and the Life.” 

22. Some of you are moved by the Word of God. You have come to the narrow gate, but you have not thereby passed through it, for emotions are not conversion. They are, however, wrought by the Spirit of God. Their aim is that you may be brought to use the Word of God. As this means of salvation has already brought you near the reign of God, enabling you to taste its power, so this same Word of God will also bring you to a true conversion. It is not to stop with a mere taste of the sweetness of God’s grace, but you will come to possess it. Not only will the hope of salvation delight your heart, but the assurance of childhood will gladden your soul. 

23. You, who are awakened to anxiety for your soul’s salvation, you are standing in the very gate of conversion. Press earnestly on, so that you may pass through the gate. (179) On the other side you will find the mercy seat of Jesus, where pardon is awaiting you, if you but receive it, and deliverance from your sins, if you but seek it by prayer in Jesus’ Name. Continue to use the Word, and this will bring you to the Savior and place you on the way that leads to eternal life. Then you are protected against eternal death, which you fear. If you should be called from this world after such a change has taken place in you, there can be no danger of your coming to destruction for no man comes to destruction, unless he walks the way that leads thither. You are not on that way if you are earnestly concerned about your salvation; you are on the way to eternal salvation. If you continue along this way, you will assuredly enter into the heavenly reign, whither this way leads. 

24. This continuing must be your chief concernment, if you are assured that you have entered upon the straight way of life, for it appears to you that you have only advanced a few steps on that way. Even this, that you feel as though you were far behind, means progress, if you but press on to advance rightly. Jesus is the way. Hence, the clearer your knowledge of Him becomes in the light of the Word, the farther you have advanced. The more you endeavor to assist and serve your fellow men for Jesus’ sake, the more has your love increased. The more faithfulness you show in forsaking everything that leads from the way of salvation, the more has your spiritual strength grown. In order that you may remain on this way, whither the Lord has brought you, it is very important that you use the Word of God diligently, and that you conscientiously follow its directions. Then will the Lord, in the light of the Word, (180) show you the right way and with its power bring you onward. Holy Communion will give you refreshing nourishment on your spiritual journey, and Jesus Himself will follow you on the way: and so you are to enter into eternal life by means of the straight way of godliness, even as you have entered upon His way by means of the narrow gate of repentance.  Amen. 

Matthew 7,13-14. The 8. Sunday after Trinity. Henric Schartau

Matthew 7,13-14
The 8. Sunday after Trinity
Henric Schartau (1757-1825)

(127) Introduction.
Enter in by the narrow gate, for wide is the gate and broad is the way that leads to destruction, and many that enter in thereby. For narrow is the gate, and straitened the way that leads unto life, and few are they who find it.

1. This admonition of our Lord Jesus embraces the chief thing a person should accomplish while here on earth. It also describes the two different ways people walk upon. One of these you are certainly going! Note, then, their character, and hear how they terminate, so that you may understand which way you are on, and that you may know beforehand where you will eventually stop., “Enter in by the narrow gate, etc.” Matthew 7,13-14.

2. The Savior uses the figure of a way to set forth the spiritual attitude of a person toward God, but the entering into this attitude He represents as a matter by itself, just as a gate is quite a different thing from the way to which it gives access. In like manner the beginning both of the way to life and of the way to destruction is something quite different from the continuous walking upon the way. To pass through a gate and to enter upon the way to which the gate give access requires but little time. Similarly the (128) entrance through the narrow gate of repentance leading to faith is of comparatively brief duration; so likewise the lapsing away from faith into intentional sins, leading in upon the way to destruction, can be quickly accomplished. There is this difference, however, that just as it is easier to pass through a wide gate than a narrow one, so it is easier to fall away from God than to return to Him. There is this similarity, nevertheless, that as soon as one has passed through either gate, one is immediately upon the way, advancing nearer and nearer to the place whither that way leads. As soon as you have come to faith in Jesus, you are on the way to heaven,m constantly approaching your full salvation; while, on the other hand, if you have turned away form God into intentional sins, you are already on the way to hell, approaching it nearer and nearer, day by day.

3. Our Savior described the conditions appertaining to these ways, saying that many enter by the wide gate, while they are few that find the narrow gate and the way to life. There are many walking on the broad way to destruction. They enter, as it were by chance, without search or effort On the contrary, it also happens that some who seek for the narrow way of life do not find it, for they do not seek it in the right manner. They use blind guides, follow false doctrines, depend on feelings, or strive after good deeds. There are not many who seek after the way of life at all, and only a few of these find what they seek. Jesus says concerning this way, “Few are they that find it.”

4. It was by reason of these facts that Jesus gave His admonition unto repentance, “Enter in by the (129) narrow gate.” He thereupon immediately speaks about the wide gate and the broad way,m wishing to show that, if you have not experienced a true conversion, you must certainly have entered by the wide gate, and you are now on the broad way. The Savior nevertheless also represents your condition in such a way, as if there were frequent opportunities and occasions to repent, yes, as if you were often near the gate of repentance. He does not wish to have you leave it thus, however. Jesus is not satisfied to have you near the narrow gate; He wishes you to enter thereby. He does not say, “Come near the gate,” nor, “Stand in the narrow gate.” No, He says, “Enter by the narrow gate.” You are not on the way to life until you have passed through the narrow gate. If you have experienced emotions only, you have merely come to the gate, but you have not entered, you have not come to faith. If you have begun to realize that your condition is not right, you are, as it were, standing in the gate, you are in the process of repentance. But, dear friends, see to it that you enter and pass through this narrow gate, that by means of prayer and the Word you may come to an earnest seeking after grace in Christ. The wide gate is near at hand,m and it may fare with you as with many others who have stood in the gate and looked in upon the way of life, but who thought that the gate was too narrow or the way too much straitened, or were frightened into retreat or were enticed to return. They have thus come out of the narrow gate and found the broad gate close at hand. Satan then induces them to enter in by this gate, and they pass through rapidly and advance at full speed on the broad way.

(130) Proposition.
Some Remarkable Differences Between the Way of Salvation and the Way of Destruction.

1. In their beginning.
2. In their continuation.
3. In their termination.

First Part.
The Differences Between the Way of Salvation and the Way of Destruction in Their Beginnings.

5. Paul described the way of destruction, saying that men there live according to the flesh, and he adds that such a life terminates with a condition which he calls death, “If you live after the flesh, you must die.” When the word “flesh” is used in such a connection in the Scriptures so that we can understand that it signifies something evil and harmful, then it signifies our sinful depravity, the original sin, the inherent evil, and the constant inclination to transgress the law. When a man begins to live in such a way that the law is being recklessly transgressed, when he pursues his evil desires, permitting evil to prevail in his life, then such an one begins “to live after the flesh,” and he is at the beginning of the way to destruction.

6. The entrance to the way of destruction is wide and easy. It is not hard to find it,m and it seems so easy for a person to begin such a life. He gets rid of the troublesome studying of the Word, and he chooses some other kind of literature to read or, at any rate, some other way of passing the time and spending his leisure (131) moments. To be alone seems depressive and horrible, but no recourse is taken to prayer. Then the fallen sinner puts no restraint upon his evil propensities, for the entrance upon the way of destruction takes place precisely when the passions are given freedom, when a person consents to sin.

7. The entrance to the way of destruction is dark. When a person neglects to “walk in the light and believe on the light,” he gets into gloominess and darkness. He becomes blind and cannot see the light, nor receive enlightenment and come to certainty. Soon he cannot even endure the light, but “hates the light, and comes not to the light, let his works should be reproved.” He “walks in the darkness and knows not whither he goes, because the darkness has blinded his eyes.” While in the state of slumber and sleeping he has slowly and imperceptibly come upon the way of destruction, and he even advances a long way thereon, before he becomes aware that he has gone astray.

8. Paul describes the way of life, saying, that when a person walks on it, there is in him something which the apostle calls “spirit,” by which a person overcomes the deeds of the flesh. This way terminates with a condition which the apostle calls “to live.” “If by the spirit you mortify the deeds of the body, you shall live.” When the word “spirit” is used in the Scriptures, referring to something characteristic of those who are converted, something at war against our inherent evil, then this word signifies the new spiritual mind, which has been wrought by the Spirit of God in a regenerated heart, and the new spiritual powers granted by the same Spirit, enabling a person to “mortify the deeds (132) of the body.” The beginning on the way of life, then, takes place when a person gets this spirit, as David expresses it, “O God, renew a right spirit within me.”

9. The beginning on the way of life is narrow and difficult. It is hard to give up a false hope, to tear away the very foundation on which one has so long built, and to surrender the treacherous comfort to which one has so tenaciously clung. It is hard to feel the judgment with which one has been judged, “because he has not believed on the Name of the only begotten Son of God,” to see oneself lost and to perceive that one is entirely ruined. The entrance also becomes narrow, by virtue of the fact that, since a sinner cannot take any of his sins with him through the narrow gate, the evil desires of the flesh press on, endeavoring to prevent the creation of a new spirit in the heart. Satan and his people surround a person who is about to be converted, and crowd him, as it were, in the gate to life with insinuations and mockery, thus endeavoring to worry and hinder him.

10. The entrance to the way of life is, however, also light. Even is there is no comfort in the beginning of conversion, there is nevertheless enlightenment. If the awakened sinner cannot remember the Word as he would like, he can at any rate read and understand it. Where before there was ignorance there is now knowledge, and where there had been knowledge, or where knowledge has been acquired, there now arises enlightenment, for the light of the Word shines in the heart. It is becoming day, and the ruddy dawn of a larger measure of grace is already heralding the approach of “the Sun of Righteousness with healing in His wings.”

(133)
Second Part.
The Difference between the Way of Salvation and the Way of Perdition in Their Continuation.

11. The continuation on the way of salvation takes place when one converted is busy at mortifying the deeds of the flesh by the spirit. “Deeds of the flesh,” these are the things wrought, or brought about, by the flesh, inwardly and outwardly. Though the spirit cannot put the flesh itself to death, but must leave it alive even in one rightly converted, it can at least “mortify the deeds of the flesh.” As soon as the deeds of the fleshy come forth,they are attacked in spirit by the believer and demolished quite as completely as the flesh itself will be destroyed in a blessed death. The passions are suppressed with prayer, faults are rectified with watching and self-denial, the will is broken during sore temptations, and the residue of bad habits is consumed in the fire of affliction.

12. Such progress cannot take place without difficulties, for the way of life is narrow. You cannot there go where you will, for there is not room for the choice, on so narrow a way. It therefore seems difficult even to God’s children. They do not alway fare as they think and had supposed that they should. They are not left free to choose the conditions they are to pass through, nor to stake out the changes they are to experience. The way of life is narrow. You cannot travel with comfort on it, nor carry with you much baggage. A believing soul cannot follow his own willfulness, nor leave room for the persuasions of his temperament, but must remember, “That through many (134) tribulations we must enter into the kingdom of God.” The narrow way leads to the end that we may be “glorified with Christ” but it also leads “through the great tribulation,” where we must suffer with Christ. One must be careful when journeying along a narrow way, for there are many obstacles, not, indeed, right on the way, but beside it, always near at hand, for the way is narrow. True Christianity, indeed,offers no obstacles to our progress in grace, but we have many associations that offer conflicting duties, thus impeding our way.

13. It is true that progress on the way of salvation is made with difficulty, but progress is nevertheless made, for it is promoted by the Spirit of God. Upon this way the believers enjoy the companionship of the Holy Spirit. The apostle says, “As many as are led by the Spirit of God, these are the sons of God,” but we may also say that as many as are God’s children are thus led by the Spirit. They are by Him urged to advance, lest slothfulness might deter them. They are led by the Holy Spirit, lest, when stumbling by reason of their infirmity, they might fall and destroy themselves. The Holy Spirit makes their steps more certain and their walk more secure the more He is permitted to remove the spirit of bondage and to discipline them in the right spirit of adoption, “Whereby we constantly cry, Abba, dear Father.” When some great suffering or temptation impends and is near at hand, the children of God are strengthened by the Spirit of God, “who bears witness with their spirit, that they are the children of God.”

14. Progress along the way to perdition is made, when (135) the unconverted “live after the flesh.” The carnal mind becomes the chief originator and motive power impelling the sinner in all he actions. Original sin dominates his life. Indeed, he lives in sin and finds his life there.

15. Progress along this way takes place imperceptibly, for the way to perdition is broad. It resembles a large, broad field, where one cannot know with any real certitude how far one has advanced. Hence, secure sinners cannot notice any particular change in their life, whether for better or worse. This is especially the case with those who feel secure by reason of their honesty. Their inward evil increases. An unconverted man gains more and more stability in his carnal mind. He become stronger and stronger in his prejudices and erroneous principles. He becomes more and more unresponsive to the Word of God and, at the same time, all the more obstinate in his false hope,. It is the inward carnal life which especially increases in these apparently honest sinners.

16. The progress on the way to perdition becomes even more imperceptible in those who have the appearance of actually walking on the way of salvation. They have the appearance of spirituality, while they live after the flesh. Their speech is spiritual, but their mind is carnal. They advance more and more in hypocrisy, and their false godliness makes them more and more like him who transforms himself to resemble an angel of light.

17. Progress on the way to perdition is associated with great freedom from care. Indeed, it is the increase of this freedom from care which shows what a person is on (136) the way to condemnation. The way is so broad that there is little need of carefulness to remain thereon. The unconverted have the whole field of sins before them. They may choose whatever they best like, and all the byways lead to eternal destruction. Yes, on so broad a way there is ample room for all lusts, plenty of room for a careless life, and nothing to hinder a person from serving and enjoying the lusts. This freedom from care becomes especially great in the case of those who have been awakened and concerned for their salvation, but who have stifled the cry of conscience. When a person who has harbored one devil has swept his house clean and has thereupon received eight in his heart; when a person who has fallen into gross sins stops his remorse and feels satisfied with a decent life; when the quickenings of conscience are turned into false comfort and a specious spirituality, arising from false learning; and when one who has walked in his own self-righteousness ends with the abuse of evangelical grace, then progress along the way to perdition takes place with all the more freedom from care, inasmuch as these people advance along another side of the road than before, and hence suppose that they are walking on another road.

Third Part.
The Difference between the Way of Salvation and the Way of Destruction in Their Termination.

18. The end of this way is perdition, for the way ends at the place whither it leads. The apostle calls this termination “to die,” which, he says, is the sequence of a life after the flesh. It is also clear that he does not (137) here means bodily death, for the whole man never dies, the soul never in eternity loses its essential life, but lives on in death and after death. The apostle means eternal death, that is the eternal separation from God which takes place when the bodily death finds a person without union with Christ. After the struggles of bodily death are finished, the lost soul finds that, although it is parted from the body, the pangs of death still exist, yes, are every moment renewed and shall so continue forever. What a gnawing feeling of want must then fill the lost soul, when God has departed, with all His goodness, mercy, and comfort! What horror the unfortunate one must experience, when he perceives the presence of the evil spirit, and must remain under its control! What an affliction to hear the moaning of the condemned as well as one’s own, to see their agony and to suffer inexpressible pain! Here the way of destruction terminates in torment never to be allayed, never to cease, in “the outer darkness, where there is weeping and gnashing of teeth,” in hell and the flames of fire, “the lake of fire, which is the second death.”

19. The way of salvation, on the other hand, ends in eternal glory and joy. This the apostle calls “to live,” saying, “If you mortify the deeds of the body by the spirit, then you shall live.” The life of a Christian, which is a constant warfare of the spirit to put the deeds of the flesh to death, terminates with death, and then life eternal begins. In death a man begins to live aright, never more to die. If his condition is then blessed, it may be called life indeed, as the Scriptures also call it. If the beginning of a Christian’s journey along the way of (138) salvation has been difficult, the end nevertheless is full of joy. If, in the continuation, he has passed through much wretchedness, the end eventually attained is indesribably glorious. At the end of this race-course there is the eternal prize of grace, “the crown of glory that does not fade away.” The narrow way terminates “in the bosom of Abraham,” where Lazarus enjoys comfort; in paradise, where the repentant thief even on the day of his death was with Christ; in the Father’s house in the many mansions, where the Son has prepared a room for every disciple. After much tribulation the faithful soul finds rest from its labor, even “the sabbath rest, which remains for the people of God.” He forgets the dangers he has passed through and finds “fullness of joy and pleasures for evermore,” in the presence of God, in the “kingdom prepared form the foundation of the world.”

Application.
20. I have today set before you the way to life and the way to death. I have described the way of salvation and the way of destruction. See to it that you may ascertain what way you are on. May it be that you have never seen or understood this? Surely, you should not thus walk to eternity by chance; you should know wither you are going, lest you may land where you had not expected and find that you had gone astray, when you cannot return.

21. If you notice that you are on the “way of wickedness,” then this is the beginning leading to the right way. Take the Word for your enlightenment and pray the Holy Spirit to be your companion. You will then (139) certainly enter upon the right way, for you thus come to Christ, who is the right way of life. If you have advanced to the extent that you have a spirit which puts to death the deeds of the flesh, then take these words of the Lord for your guide, “This is the way, walk in it; when you turn to the right hand, and when you turn to the left.: Be concerned that, by a right use of the Word, of prayer, and of Holy Communion, you may advance more and more along the way of salvation to the mortification and the laying off of the flesh and the deeds thereof, by the spirit which gathers strength unto assurance in faith through increasing knowledge of Jesus Christ, unto earnestness in love, and patience in hope, thus being assured that you are on the way of life, “for few are they who find it.” Amen.

Matthew 13,1-23. Midsommardag. Henric Schartau

Matthew 13,1-23 (Schartau doesn't list the text, but this is the context of his sermon)
Midsummer Day
Henric Schartau (1757-1825)

Introduction.

1. (107) When a sinner has been awakened and the eyes of his understanding have been opened to see hat he has been on an evil way, he also becomes aware that an innumerable multitude is found on that same way to perdition. When his heart has thereupon found peace, and when his soul has found assurance that he is on the way of live, then he looks about himself with a keen eye to find a few hidden Christians, and he listens attentively for the speech that might perchance betray a secret disciple of Jesu, whom he might get as his companion. He finds, however, that the multitude is concerned about earthly gains and worldly pleasures, that a great number of those who appear to be somewhat different are in error, merely having the appearance of godliness, while only a very inconsiderable number “work out their salvation with fear and trembling.”

2. His experience, then, agrees with the words of the Savior, that they are few that find the way of life. Indeed, he sees that the number of those who ruse to perdition is even larger than he had at first supposed. His heart is moved with amazement, mortification, and pity, and he wonders why so many people are thus unfortunate. Has not the Son of God made a sufficient (108) payment, and are not His merits valid for all? Has not God in His Word shown Himself concerned about the salvation of all men, and has not His Word wrought mightily in those who have been moved thereby? The real reason for the deplorable stat of affairs is none other than that which Jesus charged against Jerusalem, “How often would I have gathered your children together … and you would not!” Nevertheless, this contrariness appears in so many ways and in so many different conditions that we have reason to say that there are many obstacles that would hinder people from entering upon the way of salvation. I have thought of mentioning seven of the most important of them, since it is impossible to count them all, not to say, describe them all. If some one, then, has in mind to get saved, though he has not yet begun to seek salvation in earnest, it is, indeed, very important to know the obstacles which would hinder him from accomplishing his purpose. It may be that you will recognize in some of the obstacles which I am going to mention the reason why all the grace of God shown you has hitherto been fruitless. It is very necessary for you to learn to know this, in order that you may with all hour heart endeavor to have this obstacle removed, lest you lose your inheritance of eternal joy.

Prayer.

3. O God of infinite love, it is Your will that all men should be saved; You have not laid any obstacles in the way; You can and You will remove the obstacles which originate from ourselves and our spiritual foes. Teach us by Your Word to know that which still (109) restrains us, and make us deeply concerned, by Your gracious help, to have removed the obstacle which would hinder our entrance and progress on the way of salvation. “Our Father,” etc.

Exegesis.

4. God commands His servants to comfort His people, which He had chosen and redeemed. First, He gives the assurance that the time of deliverance was approaching from the Babylonian captivity and from sins by the fulfillment of the redemption in Jesus Christ. Secondly, He testifies that they already had the forgiveness of sins and a blessing twice as great as the curse which they had brought over themselves by their sins. Thirdly, John the Baptizer, the precursor of Jesus, was to instruct the people of the New Covenant how to accept the Savior of the world upon His coming in human flesh. To this end, the obstacles in His way must be removed, in order that Jesus might find free entrance in to the hearts of sinners. Whereas it is necessary in the very first instance to know the obstacles which are to be removed, I shall present the following.

Proposition.
A few of the worst obstacles in the way of a true conversion

5. 1. Gross ignorance is as great an obstacle in the way of a true conversion as a great mountain is where a new road is to be made.

6. Ignorance is very great among some people. They do not know the basis of their salvation, nor how they (110) shall be saved, and still less how they are to rightly use the means of grace. The matter of salvation is quite foreign to them. They are not used to the Word of God. It is, then, not strange that they do not understand what is being preached, nor that they remain quite as unmoved as if they could not hear. Hence, these people live and die with the most pitiable and unreasonable conceptions of the fear of God. They depart as if by chance. They suppose that, since they do no more evil than they feel constrained to for their livelihood, and since they go to church occasionally and even participate in the Lord’s Supper twice a year, they surely can go nowhere else than to heaven. But it is quite as impossible to have faith in God before one knows Him as it is to travel across steep mountains before a road is made. It is impossible to come to heaven before one knows the way thither, and to escapes from hell if one has never been concerned about it.

7. 2. Another obstacle, quite as great, arises, when a person gives way to his natural antipathy. A feeling of repugnance to religious matters is found among all people. It is subdued by the first movements of grace, but Satan is a past master in the art of quickening it anew. It could be conquered, if you carefully guarded the grace received and made room for it in your heart, if you used the power thus received to fight against yourself. Unless you do so, you will soon grow weary of the Word; its representations become repugnant and later unbearable. You will not accept them, and, for no other reason than this, that you do not wish to, that it is repugnant to you. In this way your condition will (111) not improve, for God does not force His grace upon anyone,m and no one will be converted against his will.

8. 3. Some who have been visited by grace are immediately overcome by their sinful habits and by the power of evil desires. This obstacle is in comparison with the two former like a hill over against a mountain, but a hill can be a very ugly hindrance in the way. While sinners are being moved by the Word, their lusts are subdued and, as it were, removed, but the forces of grace are not always equally active. After a time of great activity they frequently subside, leaving a person to himself. Then new incentives and opportunities to sin make their appearance. The lusts are again awakened and rise to their former intensity. The perceptions of grace, tears, longings, and determinations disappear as though they had been mere dreams. The sinner is overcome and laid prostrate in sin, leaving not the slightest trace of the grace which had wroght so mightily in his heart, and he cannot conceive the possibility of any other condition.

9. 4. Some are so entangled in the world that they cannot extricate themselves. Their condition is like that of one traveling over a region filled with rolling hills. There are constant ups and downs, and ere one such experience ends another begins. Sometimes they are possessed with the advantages of earthly prosperity, and then again they are busy endeavoring to overcome the difficulties of adversity. They scarcely catch sight of anything better in the Word, nor become convinced of its necessity ere something turns up, hindering them from pressing onwards. Shortly after their return home from church and, indeed, frequently before they (112) have time to lose the book they are reading at home, something happens that must be attended to something invites their attention from the heavenly and invisible verities back down to things visible, something occupies the room in their heart, where the Word of God was about to take root. Sometimes it is their friends and comrades in vanity who attract them back to their evil ways. The sinner finds it quite impossible to refuse to follow and in their company he soon gets far away from the narrow gate of repentance and from the true way of life which he had so nearly approached., Here is verified not only the word of Jesus concerning the rich, “How hardly shall they that have riches enter in to the reign of God,” but also the saying of Paul concerning those who indeed are not rich but would love to be wealthy, “/They that desire to be rich fall in to temptation and a snare and any foolish and hurtful lusts, such as drown men in destruction and perdition.”

10. 5. Some are hindered by cowardly weakness. They fear the pangs of contrition, which they imagine to be very grievous. This obstacle may be compared with the valleys mentioned in our text. Those who are in this way hindered from conversion experience a sense of dizziness like those who are about to descend into a deep valley. They see only the depths, and it appears as thought they are about to fall therein, though, if they proceed, step by step, they would soon,without any harm, arrive at the bottom. This hindrance often comes from a too lenient bringing up in the home. Their parents may have spoiled them form early childhood carefully shielding them from everything which might have caused them grief. Some look upon sorrow (113) as the greatest calamity which can happen to them and, hence, studiously avoid everything which might make them sad. The unconverted often entertain the preconceived notion that conversion begins with despair and is followed by unceasing anxiety. This prejudice easily finds entrance into weak souls. If they experience any sorrow over their sins, they look upon it as the precursor of something worse. They therefore make haste to get rid of it and are very much concerned, lest they again come into such a condition. Yes, even though they know y their own experience or by information that the discipline of grace is very moderate, it nevertheless seems too grievous for them. The present is everything to them, and the future seems to them as non-existing. To escape “godly sorrow,” they proceed along the way that leads to eternal “weeping and gnashing of teeth,” They choose to taste the bitterness of eternal death, “where their worm does not die, and the fire is not quenched,” rather than to endure the feeling of sinful depravity for a season.

11. 6. Some have gotten into the habit of considering everything frivolously. They cannot entertain the first impression of grace long enough to attain stability. Their mind and behavior resemble the crooked roads in our text,which slant from one side to the other an often cause the traveler to fall. Some people do not adhere long to one thing, but grasp for something else,and they never take anything in earnest. They consider it all as trivial. Such minds are easily touched by the Word, but their emotions quite as easily vanish away. If everything pertaining to conversation could be finished during the brief moment while (114) emotions last, they would be converted, but they cannot bear to take the matter under more serious and prolonged consideration. They scarcely have time to wipe their tears away, ere their minds take flight to something quite different and their thoughts wander far away from the reign of God. While they thus dance about the brink of eternity, they unexpectedly fall into its depths, pass unprepared out of time, and proceed with laughter and jesting to the place of torment.

12. 7. Some are hindered by their egotism, false timidity and fearfulness of men. They are like men journeying along a stony road full of jutting unevenness. They constantly become hurt and wounded and eventually grow tired and weary. When the Word is preached aright it happens even today, as it did when Jesus Himself taught, as we read in John 12,42, “Even of the rulers many believed on Him, but they did not confess it, lest they should be put out of the synagogue.” They wish to be Christians, but in such a way as cannot long endure. They do not wish to confess their Savior’s Name before the world, but desire to be disciples in secret. The sneer of the world for the confessors of Jesus hurts their ambition. Hence, they wish to have their Christianity concealed in their hearts to their own satisfaction, but they do not wish to have it revealed in their outward behavior to the glory of the Savior. They take care lest any one might see them reading the Word of Go or find them engaging in prayer. They are thus frequently hindered from Scripture reading and prayer, because they do not wish to let any one see it. They are often tempted to feel ashamed of Jesus, and so they make themselves deserving (115) of the punishment which will be their lot; for Jesus says, “The Son of Man shall also be ashamed of them, when He arrives in the glory of His Father with the holy angels.” Occasionally they come into quite as dangerous a position as that of Peter, when, like him, they wish to be in the palace of the high priest without being known as belonging to Jesus of Nazareth. It may then happen that, upon being addressed by the men of the world, and in order to escape from their taunts, they blush and stammer something like Peter, “I know not the man.” Alas, before the secret work of grace in them can grow in power, as in the case of Nicodemus and Joseph of Arimathea, finally breaking forth in action, it may be choked to death like an infant covered too well. At any rate, they continually become hurt and wounded on so uneven a way, and some grow weary with it all. Like Pilate they consider it quite impossible to set Jesus at liberty if they cannot do this with the consent of the worldly-minded. They excuse themselves, wash their hands in water, and blame others whose behavior they imagine relieves themselves of all responsibility.

Application.

13. Have you among all these obstacles described recognized that which has hindered you from a true conversion, and can you nevertheless allow this hindrance to remain in your way7? If so, how are you going to reach the gate of heaven? If you wish to be hindered from entering the reign of God, does not this imply that you wish to be lost? “No,” you say, “I wish to be saved.” Yes, but you wish to retain such matters as of necessity must hinder you from coming to heaven. You (116) are quite willing to escape from hell, but you persist in proceeding on the way that surely leads thither. You entertain the very largest and most difficult of all obstacles, namely intentional obstinacy and a persistent and willful opposition.

14. Are you grieved at heart in perceiving what has hindered you from repentance and do you fear that it might continue to hinder you, then you may know that God’s quickening and calling grace can overcome all obstacles. Be careful to retain this grace which is working in you. Make haste to take refuge in prayer and in the use of the Word, and consider further with yourself that you have received grace to understand your spiritual condition. As the Lord has removed the obstacles which lay in the way of your awakening, so He will also help you through all the difficulties which always meet awakened souls and keep them for some time from faith and the forgiveness of sins.

15. If you have passed beyond all these obstacles also, you must consider that there are many obstacles even on the way of salvation, which would hinder your progress thereon and prevent your growth in grace. You must not, then, be careless and negligent, if you are to attain to stability ind grace and remain steadfast in the faith. See to it “that you may attend upon the Lord without distraction.” Let nothing hinder you from hearing Him speak to you in His Word, nor let anything prevent you from speaking with Him in prayer. Let nothing exclude you from appropriating Him in Holy Communion. Then you shall, in spite of all obstacles which meet you, “in all these things be more than conquerors through Him who loved you.” Amen.