“Strive to Enter in at the Strait Gate”

Posted by Dan C. on

From A Sermon by Charles Hodge
[at the College of New Jersey, May 14th, 1856]

There are two modes of representation which run through the Bible, apparently at variance with each other. According to the one, the plan of salvation is represented as simple. Believe and be saved, touch and be healed, look and be made whole.

According to the other, salvation is represented to be very difficult. We must strive to enter in at the straight gate. We must work out our salvation. We must run as in a race where the prize is our life. We must fight the good fight. Many who seek shall not enter in. Even the righteous are scarcely saved.

Both these modes of representation are of course correct. They refer to different things. The former relates to the meritorious and efficient cause of salvation. We have not to work out a righteousness of our own, nor are we to attempt the work of regeneration or sanctification in our own strength. The whole work of meriting salvation has been done for us. We have nothing to do but to accept the righteousness which is offered to us, to trust in what Christ has done.

So, too, with regard to sanctification. It is the work of God. We are renewed by the Spirit after His image. It is not a natural process carried on by natural laws, but by the power of God, attending the use of the appropriate and appointed means. In one sense we are the passive recipients of salvation. On the other hand, however, the difficulty of bringing our hearts to a simple, constant and entire reliance on Christ, and the difficulty of avoiding the grieving and resisting the Holy Ghost, is unspeakably great. So that it is hard to be saved.

The Bible says expressly that no drunkard, or unclean person, or covetous man, no one who loves the creature more than the Creator, no one that is carnally-minded, no one who is not converted and made as a little child, can enter the kingdom of God. To these and other forms of destructive evil we are impelled,

  1. By the corruption of our own nature.
  2. By the allurements of the world.
  3. By the influence of evil companions.
  4. By the temptations of Satan.

These are formidable enemies, not to be overcome without effort.

Therefore,

  1. Lay it to heart that salvation is a difficult work. You cannot float to heaven.
  2. That a constant use of the means of grace, of secret and social prayer, of public worship, the reading of the Scriptures, and the use of the sacraments is absolutely necessary.
  3. That constant watchfulness against sin, avoiding temptation, company, associating with the people of God, are all necessary.
  4. That constant effort to advance in piety is the only way to avoid declining, and declension leads to apostasy.
  5. That with all these means should be united a constant sense of danger and constant dependence.
  6. At the same time, the spirit of the gospel is not a fearful desponding spirit, but a spirit of filial confidence and joy. The great thing is to remember that safety is only to be found in a lively and growing state of piety in the heart.

44 responses to ““Strive to Enter in at the Strait Gate””

  1. That a constant use of the means of grace, of secret and social prayer, of public worship, the reading of the Scriptures, and the use of the sacraments is absolutely necessary.

    Really? A Calvinist is talking about Sacraments? Now, I am very curious about Charles Hodges, and what did he mean by sacrament.

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    • Chapter XX of Hodges Systematic theology, Vol III contains a significant section concerning sacraments.

      “It is obvious that the only safe and satisfactory method of arriving at the idea of a sacrament,
      in the Christian sense of the word, is to take those ordinances which by common consent are admitted
      to be sacraments, and by analyzing them determine what are their essential elements or
      characteristics. We should then exclude from the category all other ordinances, human or divine,
      in which those characteristics are not found. Baptism and the Lord’s Supper are admitted to be
      sacraments. They are (1.) Ordinances instituted by Christ. (2.) They are in their nature significant,
      baptism of cleansing; the Lord’s Supper of spiritual nourishment. (3.) They were designed to be
      perpetual. (4.) They were appointed to signify, and to instruct; to seal, and thus to confirm and
      strengthen; and to convey or apply, and thus to sanctify, those who by faith receive them. On this
      principle the definition of a sacrament given in the standards of our Church is founded. “A
      sacrament,” it is said, “is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ
      and the benefits of the New Covenant are represented, sealed, and applied to believers.” (Westminister Shorter Catechism)

      Hodges also duscusses in his Systematic theology, perspectives of the sacraments from Protestantism as well as Rome’s view. Since I know you are interested, Hodges offers this:

      “The distinctive doctrine of the Romish Church on this subject is that the sacraments contain
      the grace which they signify, and that such grace is conveyed “ex opere operato.” That is, they have
      a real inherent and objective virtue, which renders them effectual in communicating saving benefits
      to those who receive them.”

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    • I appreciate Hodge’s explanation of both salvation and sanctification being works of God, and the saved sinner’s role in the process of sanctification.

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      • Yeah, you have given me Hodges before and it is good. I was being a bit sarcastic (sorry) because you have SO extensively covered this topic….alot.

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        • Now I am curious about something you mentioned previously, Deb…

          I find no foundation for the belief that God ever intended those passages to be taken as support for rituals as a means of conveying grace. Therefore, to me, the whole idea of “sacraments” that convey saving grace on people is unbiblical. Comment Section

          Do sacraments convey grace, in your opinion, or not?

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          • “The short version is that the two sacraments of Baptism and Communion are means/channels of grace but do not ‘contain’ grace as taught in Catholicism.”

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        • I think that you have made it pretty clear that you do believe that sacraments convey grace, which seems to be different than what you said before, but that is okay.

          So if the sacraments do convey or are channels of grace, is this a biblical truth, or not?

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          • Carlus: re-read again…”Therefore, to me, the whole idea of “sacraments” that convey saving grace on people is unbiblical.”

            and ““The short version is that the two sacraments of Baptism and Communion are means/channels of grace but do not ‘contain’ grace as taught in Catholicism.””

            As soon as you can understand that these are one in the same, and what they are saying…I’ll answer your next question. So far, ur not gettin’ it.

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          • Debs,

            You are right. I am not getting it.

            Either you believe that sacraments convey grace, which is what you said here:

            the two sacraments of Baptism and Communion are means/channels of grace

            That is what I understand channels of grace, meaning. They are a means that God gives us His grace.

            But your earlier statement does not line up, which is:

            Therefore, to me, the whole idea of “sacraments” that convey saving grace on people is unbiblical.

            So please, just make it plain for me. Do you believe sacraments convey grace, or not? I am not trying to attack, I am merely trying to understand your theology.

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          • Carlus: You’re crackin’ me up…really. Again, you took half my sentence and say you don’t get it…..they both say the same thing.

            Let me try again…I do not believe that God ever intended for your rituals as a means of conveying grace. Does that help? Again…

            “Therefore, to me, the whole idea of “sacraments” that convey saving grace on people is unbiblical.”

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          • Debs,

            Thanks. It makes absolute sense now….

            From what you have said, I think that you disagree with Hodges statements. He, evidently believes, that sacraments are a means which God uses to convey grace. In your opinion, does that make his faith unbiblical and therefore apostate, and against what the Word of God teaches? Or is this an area where doctrine does not really matter?

            Thanks and God bless…

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          • Debs,

            Carlus: Do you understand the difference between something being a channel of grace, and being a saving grace?

            I think that I shared with you once before that a major problem between Catholics and Protestants is that we have different definitions for the same words. I may understand what a channel of grace is and what saving grace is, but I understand it within the context of my own faith tradition. So, to answer your question, yes, but only within the context of my own faith. What does it mean for you?

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          • It really is quite simple. When God uses something to channel His grace to His people, it is Him doing it. It is something that contains His grace yet, they (the sacraments as Dan mentioned) in themselves are not grace.

            Saving grace means that our worth is found in Christ alone. He is the redeeming factor. It is the grace that saves us, the only grace that can save anyone which is applied to the soul through faith in Christ.

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          • Debs,

            It really is quite simple. When God uses something to channel His grace to His people, it is Him doing it.

            This is exactly what I believe.

            Saving grace means that our worth is found in Christ alone. He is the redeeming factor. It is the grace that saves us, the only grace that can save anyone which is applied to the soul through faith in Christ.

            Amen!!! Although we would not use the same terms to describe this, we do fully agree.

            There really is only One Sacrament, The Lord Christ Jesus. From Him do the other Sacraments flow. They are the channels in which God applies His Grace to mankind.

            However, according to your earlier statement:

            “Therefore, to me, the whole idea of “sacraments” that convey saving grace on people is unbiblical.”

            Would seem to disagree with Hodges, Born4Battle, and myself. We, Born4Battle, please correct me if I am wrong, seem to contend that sacraments do actually confer or give grace to the believer through Christ Jesus. You seem to think that it is unbiblical. I have also asked Born4Battle, to help us understand this better by showing the biblical foundation for such a belief.

            So, do you disagree with Hodge, Born4Battle and is the faith that he represents goes against the simple teaching of the Bible and is therefore apostate? Follow up question, does doctrine really matter, and if so, is this not a matter of doctrine and why?

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          • Carlus:

            “Would seem to disagree with Hodges, Born4Battle, and myself. We, Born4Battle, please correct me if I am wrong, seem to contend that sacraments do actually confer or give grace to the believer through Christ Jesus.” I can’t even believe you wrote this. I’m sure as soon as B4B can, he will correct you. So, let me try again…

            No sacrament, contributes to the salvation of anyone, as RCC doctrine maintains about Baptism and the Eucharist. They do not contain grace that actually can save anyone, they are works of man in which God operates at some level by the presence of the power of the Holy Spirit. This is a ‘mystery’, but somehow both are above the level of mere symbols, although they are also symbolic.

            They are works/ceremonies performed by men. Salvation is by grace alone, through faith alone, in Christ alone. Both baptism and communion were given as gifts to the church and are helpful for the process of sanctification (as opposed to the position of being justified [past tense] by Christ’s sacrificial atonement). That is Hodge’s position – that sacraments aid in our sanctification as we become more and more conformed to the image of Christ while we yet live.

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          • Debs,

            I can’t even believe you wrote this. I’m sure as soon as B4B can, he will correct you.

            I hope so.

            This is from Born4Battle:

            I believe that baptism and communion are more than just mere symbols and that they are, as ordinances instituted by Christ, ‘channels’ of grace,

            By describing sacraments as channels of grace, that would mean that grace does come through them from God.

            You are saying that they are not channels of grace.

            Hodge says:
            The first point clearly taught on this subject in the Symbols of the Reformed Church is that the sacraments are real means of grace, that is, means appointed and employed by Christ for conveying the benefits of his redemption to his people. They are not, as Romanists teach, the exclusive channels; but they are channels. A promise is made to those who rightly receive the sacraments that they shall thereby and therein be made partakers of the blessings of which the sacraments are the divinely appointed signs and seals.(Systemmatic Theology Volume 3, The Efficacy of the Sacraments, )

            Now. Explain to me how your view point of sacraments can be reconciled against Hodge; specifically:

            You say they are works of man, where Hodge says means appointed and employed by Christ for conveying the benefits of his redemption to his people. Sounds like Hodge says they are employed by Christ, meaning it is a work of God.

            You also say:
            they are works of man in which God operates at some level by the presence of the power of the Holy Spirit.

            but then quickly follow up with:

            They are works/ceremonies performed by men. which would seem to suggest that God is not operating within the Sacraments – of course that would not make sense with your earlier statement.

            I am getting dizzy….let’s just make it plain….

            Do you believe that God uses the Sacraments in order to give grace, yes or no?

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          • Carlus: Read this http://cicministry.org/commentary/issue84.htm

            Remember, your view of “means of grace” is the concept of sacraments that work “ex opera operato” (by the work done). All of the Protestant versions of means of grace deny that grace is inherently in the substance of the means or that it is conferred ex opera operato as Roman Catholicism teaches.

            Saving grace is given to a person the moment they place their faith in Christ as Lord and Savior, directly by Christ and NOT through a sacrament. Salvation is based on ‘repentance’ and ‘belief’, not repentance, belief and a sacrament. Sacraments, which are ‘ceremonial’ by nature and thus ‘works’, are added to faith in order for a person to be saved.

            You have to stop re-quoting partial statements and sentences…it’s crazy-making…

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          • Debs,

            Carlus: Read this http://cicministry.org/commentary/issue84.htm

            This was helpful. I am still looking for a simple answer to a simple question, and just so I am not beating a dead horse any longer, I will ask it this one last time.

            Is a sacrament a tool, employed by God, to give us His Grace? If so, where can I find it in Scripture (I have to assume that it is there because you only believe what is clearly defined in Scripture)? If it is not a ‘channel’ in which God uses to share with us His Grace, then are you saying that Hodge is wrong, since clearly he believes that it is.

            I think that this is a very simple and straightforward question. Don’t try to explain to me what the Catholic Church teaches. I have the Catechism of the Catholic Church in order to show me what we officially believe about the Sacraments. I want to know what you believe and why.

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            • Carlus,

              Both Protestants and Catholics believe that God’s grace is ‘chanelled’/flows to believers in various ways. The C v. P distinction that IS important here is that Catholic doctrine says that the actual virtue of grace is contained in the substance of the sacraments themselves.

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              • Born4Battle,

                Duly noted. So back to my original question to you:

                Why do you believe that they are more than just symbols? Where did you find it in the Bible that God uses sacraments in order to convey His Grace? We would agree that His Grace is not only extended through the use of the Sacraments, but where did you find that His Grace was given through the sacraments (at least the two you adhere to)?

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            • Debs,

              Not really trying to be difficult….I thought the answer to my question would be a simple one. At least objectively, there are only really three available answers:

              1. Yes
              2. No
              3. I don’t know

              Either one of them would have been acceptable. I don’t expect you to know everything, so don’t think by saying “I don’t know” would be an invalid answer and make me think any less of you or your faith.

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              • Carlus,

                Because yuo have a proven track record of asking leading questions to ‘prove’ Catholic doctrine, it is very difficult to take you questions at face value and easy to be suspicious.

                You will not find words in scripture that say “institute these sacraments and I will use them as channels for grace”, or similar pronouncements.

                There is scripture that shows Christ intimately connected to both Baptism and the Lord’s Supper and therefore those ceremonies have been termed ‘sacraments’ (see criteria for ‘sacraments’ near the top of this post. I will not insult your intelligence by spelling it all out for you. I am sure you are in the know already.

                Why are you trying to pin her down when you are so skillfull at evading simple questions yourself? Are you looking for crack in the door to slip in Catholic doctrine, or what?

                Anyhow, I am sure you see my concern.

                Since you seem surprised that anyone other than Catholics see any sacrament as a ‘channel’ of grace. that has long been held by Reformed, Lutheran, and Methodist theologians for a few centuries. Perhaps your Protestant background only saw symbols and nothing more.

                Again, though, the Protestant definition of a ‘means of grace’ differs from Catholicism’s view, as previously stated.

                BTW, why is it that you only seem to want to address Deb?

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              • Born4Battle,

                I am not trying to only address Deb….I have asked you questions as well, which you still have not answered.

                I have asked for specific Chapter and Verse in the Bible that supports your claim on sacraments being a means to transfer grace, so far, you have not provided me with any.

                The only reason why it may seem that I am addressing Deb is because she has been the most timely one in making responses.

                Regarding my Protestant background, yes, we only saw things as symbols, and not as sacraments. The reason why we felt this way, was because there was no place in scripture that explicitly said that sacraments convey grace. We believed in Scripture alone, and therefore it was completely binding. Where Scripture was silent, so were we.

                What I don’t understand is that if you believe in Scripture alone, then why would you or anyone else believe that sacraments convey grace, when there is no where in Scripture that says that it does. It sounds extra-biblical belief that you have all promoted as being more than the simple message of salvation and faith in Jesus Christ.

                Now, I have a reason to believe that Sacramentes convey grace….I am just trying to figure out yours. Especially if it does not say that it does in scripture.

                So to you and to Deb, if it does not explicity say that grace comes through the sacraments in Scripture, which is the only binding authority, in your view, then why would you believe it?

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              • Born4Battle,

                Carlus, You completely misunderstand what Sola Scriptura really means. Go back and study some more.

                Sure…just point me in the right direction. I have yet to see the official Catechism of the Protestant Church. And there lies the problem.

                Which version of Sola Scriptura should I study?

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            • I’ve already answered that. You want me to say that when I say grace, I mean saving grace. Ain’t gonna happen. Here it is again.

              “Both Protestants and Catholics believe that God’s grace is ‘chanelled’/flows to believers in various ways. The C v. P distinction that IS important here is that Catholic doctrine says that the actual virtue of grace is contained in the substance of the sacraments themselves.”

              Same answer, said yet another way…

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              • Debs,

                I don’t want you to say ‘saving grace’. I didn’t ask about that….how about this….

                Does any grace come through the sacraments? If so, show me the Biblical support for this belief?

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  4. Okay, now I am very confused. What exactly is your position on sacraments? It would seem as though Hodges believes that they actually do something, as oppose to being signs only.

    The first point clearly taught on this subject in the Symbols of the Reformed Church is that the sacraments are real means of grace, that is, means appointed and employed by Christ for conveying the benefits of his redemption to his people. They are not, as Romanists teach, the exclusive channels; but they are channels. A promise is made to those who rightly receive the sacraments that they shall thereby and therein be made partakers of the blessings of which the sacraments are the divinely appointed signs and seals.(Systemmatic Theology Volume 3, The Efficacy of the Sacraments, )

    Do you hold this to be true? Do sacraments actually convey and are a vehicle of God’s grace (perhaps not solely), or are they merely symbolic?

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    • Carlus, perhaps a section of the Westminister Shorter Catechism would help clarify Hodge’s position on the sacraments. It is a bit easier to understand.

      http://www.shortercatechism.com/resources/beattie/wsc_be_091-093.html

      The short version is that the two sacraments of Baptism and Communion are means/channels of grace but do not ‘contain’ grace as taught in Catholicism. They do not have salvific effect in themselves and are ‘channels’ of grace for believers only. You could say that they are are effectual in the process of the sanctification of the believer once a person is saved and justified before God.

      My personal opinion/position on the sacraments is immaterial, but suffice it to say that I agree that there are two and not seven, by the criteria quoted in one of the earlier comments.

      this post ws not intended to be a discourse/position paper on the sacraments, but a presentation of Hodge’s position concerning the simplicity of saving faith on one hand, and the more difficult/challenging issue of progressive sanctification in the life of the believer.

      “Sacaments’ do not save, but partaking of them (the two) has a positive effect in the matter of lifelong sanctification.

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  5. Born4Battle,

    The short version is that the two sacraments of Baptism and Communion are means/channels of grace but do not ‘contain’ grace as taught in Catholicism.

    I am amazed at this statement. All of this time, I thought that Reformers believed that Sacraments were symbols only. They are not channels of grace, instead they are just a symbolic act of faith and the only reason to participate in them is just to show that you are a follower of Christ. Instead, what Hodges has represented, and you yourself have also stated, is that they are effectual in the life of the believer. They are channels of Grace.

    this post ws not intended to be a discourse/position paper on the sacraments

    Of course. But surely you can understand why I am so amazed at this. Up until this time, I did not believe that the sacraments, from the Reformed perspective, were anything more than symbolic. Now, you have shown me otherwise.

    My personal opinion/position on the sacraments is immaterial…

    Not to me it isn’t. Thanks for sharing your belief that they are a means of grace, that God does use the material world as channels to convey His grace to His people.

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    • There are those in the Protestant camp that believe that baptism and communion are merely symbolic, those who believe that they do not ‘contain’ but they ‘convey’ grace, and points in between.

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        • Carlus,

          I believe that baptism and communion are more than just mere symbols and that they are, as ordinances instituted by Christ, ‘channels’ of grace, but that they do not contain ‘saving’ grace. That is to say that partaking of the sacraments does not and cannot save anyone.

          When you or I perform an act of mercy in Jesus’ name we are ‘channels’ of grace in a similar manner, but not to the degree as the sacraments of believer’s baptism and communion.

          Partaking of the sacraments is a serious matter for believers. Only someone who has completely and truly trusted Christ for their salvation should be baptised, and it is sinful to partake of communion without a clear conscious before God (having repented from and confessed to God personal sin).

          Call what I believe about these two sacraments “symbols PLUS” the presence of God’s power (the Holy Spirit). I think Deb is trying to say the same thing.

          It can be a hard thing to grasp. I hope this is helpful.

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          • Born4Battle,

            symbols PLUS

            I like that!!! You actually recognize that sacraments are more than symbols only – they actually do something in the life of the believer.

            Why do you believe that they are more than just symbols? Where did you find it in the Bible that God uses sacraments in order to convey His Grace? We would agree that His Grace is not only extended through the use of the Sacraments, but where did you find that His Grace was given through the sacraments (at least the two you adhere to)?

            Carlus, I have to get to my real job and will get back to you on that…. Dan

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  6. At the risk of being run out of here on a rail, my I ask: Is marriage a sacrament? And if not, what would Hodges say it is?

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  7. It seems that we have an issue. The words “the sacraments are means/channels” of grace are not found in Scripture, therefore if Protestants believe that Baptism and Communion are in fact ‘channels’, but not ‘containers’ of actual grace, we really do not believe in Sola Scritura and are, I guess, hypocrites.

    The repeated questions and demands for a simple yes/no/answer by a conversant were designed to lead to the Sola Scriptura issue and Protestant hypocrisy, and not objective in nature.

    The original post presented a position that Baptism and Communion aid in the sancfification of believers, just as do reading scripture, hearing the Word preached, public worship and prayer. As we practice/participate in these ‘channels/means of grace’ we become stronger in our faith and confidence in what Christ.

    There is a bit of mystery here because we do not exactly know HOW the power of the Holy Spirit operates in our lives exactly, but He does and we DO become stronger in our faith, we “grow in grace”, as 2 Peter 3:17-18 tells us.

    There is absolutely no “Sola Scriptura” dispute here.

    Therefore, I am closing down further comment in this Post.

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