PLAINLY PROVING, BY THE SCRIPTURES, THAT NOT ONLY THE RUDE AND PROFANE, BUT MANY GREAT PROFESSORS, WILL COME SHORT OF THAT KINGDOM. |
“Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it.” Matthew 7:13, 14 |
If any uninspired writer has been entitled to the name of Boanerges, or a son of thunder, it is the author of the following treatise. Here we have a most searching and faithful display of the straitness or exact dimensions of that all-important gate, which will not suffer many professors to pass into the kingdom of heaven, encumbered as they are with fatal errors. Still “it is no little pinching wicket, but wide enough for all the truly gracious and sincere lovers of Jesus Christ; while it is so strait, that no others can by any means enter in.” This is a subject calculated to rouse and stimulate all genuine professors to solemn inquiry; and it was peculiarly intended to dart at, and fix convictions upon, the multitudes of hypocritical professors who abounded in Bunyan’s time, especially under the reigns of the later Stuarts.
During the
Protectorate, wickedness was discountenanced, and skulked in the holes and
corners of Mansoul; but when a debauched monarch, who had taken refuge in the
most licentious court in Europe, was called to occupy the throne of his fathers,
the most abandoned profligacy and profaneness were let loose upon the nation.
Vice was openly patronized, while virtue and religion were as openly treated
with mockery and contempt. Bunyan justly says, “The text calls for sharpness,
so do the times.” “With those whose religion lieth in some circumstantials,
the kingdom swarms at this day.” When they stand at the gate, they will “shake
like a quagmire—their feigned faith, pretended love, shows of gravity, and
holiday words, will stand them in little stead; some professors do with religion
just as people do with their best apparel—hang it on the wall all the week,
and put it on on Sundays; they save it till they go to a meeting, or meet with a
godly chapman.” This state of society called for peculiar sharpness, and
Bunyan preached and published, in 1676, this awful alarm to professors. No
subject could be more peculiarly applicable than “The Gate of heaven,” and
“the difficulties of entering in thereat”; a subject of the deepest interest
to all mankind—to stimulate the careless to find, and to enter the gate of
this the only city of refuge from eternal misery—to fill the heart of God’s
children with love and joy in their prospects of a blessed immortality—and to
sting the hypocrites with the awful thought of finding the gate shut against
them for ever. Their cries and tears will be too late; they will stand without
and vehemently cry, “Lord, Lord, open unto us”; in vain will be their
outcry, “the devils are coming; Lord, Lord, the pit opens her mouth upon us;
Lord, Lord, there is nothing but hell and damnation left us, if thou hast not
mercy upon us.” These were professors who pretended to have found the gate and
way to heaven; who passed for pilgrims who were seeking a better, even a
heavenly country; such deluded victims must be, of all men, the most miserable.
Faithfulness becomes the ministers of
Christ in dealing with the souls of men; and pre-eminently faithful is John
Bunyan in this treatise. Reader, he will be clear of thy blood. Enter upon the
solemn inquiry, Have I sought the gate? Shall I be admitted into, or shut out
from, that blessed kingdom? The openly profane can have no hope. Are you a
professor?—there is danger sill. In vain will it be to urge, “We have
prophesied in thy name, and in thy name cast out devils.” To the secretly
profane, whatever may be their profession, there can be no well-grounded hope of
entrance in at this gate. Those only will be admitted whom the Lord knows to be
his—the sheep of his pasture, who have heard his voice, and obeyed it. Against
all others the door will be shut, and the awful words, “I know you not—depart,
ye cursed,” will hurry them to eternal darkness. The question, “Are there
few that be saved?” will suggest itself to our minds; may the answer fix upon
our conscience, “STRIVE to enter in.” It is very probable that it was in
preaching upon this text, Bunyan was assailed with a want of charity. The
anecdote is thus narrated by Mr. Doe in The Struggler:—“As Mr. Bunyan was
preaching in a barn, and showing the fewness of those that should be saved,
there stood one of the learned to take advantage of his words; and having done
preaching, the schoolman said to him, You are a deceiver, a person of no
charity, and therefore not fit to preach; for he that [in effect] condemneth the
greatest part of his hearers hath no charity, and therefore is not fit to
preach. Then Mr. Bunyan answered, The Lord Jesus Christ preached in a ship to
his hearers on the shore (Mat 13), and showed that they were as four sorts of
ground, the highway, the stony, the thorny, and the good ground, but those
represented by the good ground were the only persons to be saved. And your
position is, That he that in effect condemneth the greatest part of his hearers,
hath no charity, and therefore is not fit to preach the gospel. But here the
Lord Jesus Christ did so, then your conclusion is, The Lord Jesus Christ wanted
charity, and therefore was not fit to preach the gospel. Horrid blasphemy; away
with your hellish logic, and speak Scripture.” Of one thing we are certain,
that while hollow-hearted hypocritical professors will ever complain of faithful
dealing with their soul’s eternal interests; the sincere and humble Christina
will be most thankful for searching inquiries, that, if wrong, he may be set
right before his final destiny is irrevocably fixed. May our souls submit to a
scriptural measurement of this gate, and the terms upon which alone it can be
opened unto us.
The difficulties that prevent “the many” from entering in are, 1. Forgetfulness that we can only enter heaven by the permission of the law—every jot and tittle must be fulfilled. Now, if we could live from our conversion to our death in the holiest obedience to all its precepts, yet, having previously violated them, the stain must not only be washed away in the blood of atonement, but we, as part of the body of Christ, must, in him, render perfect obedience. 2. In addition to the disinclination of our hearts to submit to this perfect righteousness, we have outward storms of temptation and persecution. “The world will seek to keep thee out of heaven with mocks, flouts, taunts, threats, jails, gibbets, halters, burnings, and a thousand deaths; therefore strive! Again, if it cannot overcome thee with these, it will flatter, promise, allure, entice, entreat, and use a thousand tricks on this hand to destroy thee; and many that have been stout against the threats of the world have yet been overcome with the bewitching flatteries of the same. O that we may by grace escape all these enemies, and so strive as to enter into the joy of our Lord.”
GEO.
OFFOR.
God,
I hope, hath put it into my heart to write unto thee another time, and that
about matters of greatest moment—for now we discourse not about things
controverted among the godly, but directly about the saving or damning of the
soul; yea, moreover, this discourse is about the fewness of them that shall be
saved, and it proves that many a high professor will come short of eternal life;
wherefore the matter must needs be sharp, and so disliked by some, but let it
not be rejected by thee. The text calls for sharpness, so do the times, yea, the
faithful discharge of my duty towards thee hath put me upon it.
I
do not now pipe, but mourn; and it will be well for thee if thou canst
graciously lament. (Matt 11:17) Some, say they, make the gate of heaven too
wide, and some make it too narrow; for my part, I have here presented thee with
as true a measure of it as by the Word of God I can. Read me, therefore, yea,
read me, and compare me with the Bible; and if thou findest my doctrine and that
book of God concur, embrace it, as thou wilt answer the contrary in the day of
judgment. This awakening work—if God will make it so—was prepared for thee:
if there be need, and it wounds, get healing by blood: if it disquiets, get
peace by blood: if it takes away all thou hast, because it was naught (for this
book is not prepared to take away true grace from any), then buy of Christ “gold
tried in the fire, that thou mayest be rich, and white raiment, that thou mayest
be clothed, and that the shame of thy nakedness do not appear, and anoint thine
eyes with eye-salve, that thou mayest see.” (Rev 3:18) Self- flatteries, self-deceivings,
are easy and pleasant, but damnable. The Lord give thee a heart to judge right
of thyself, right of this book, and so to prepare for eternity, that thou mayest
not only expect entrance, but be received into the kingdom of Christ and of God.
Amen.
So
prays thy Friend,
JOHN
BUNYAN.
"Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able." Luke 13:24 |
These
are the words of our Lord Jesus Christ, and are, therefore, in especial manner
to be heeded; besides, the subject matter of the words is the most weighty, to
wit, how we should attain salvation, and therefore also to be heeded.
The
occasion of the words was a question which one that was at this time in the
company of the disciples put to Jesus Christ; the question was this, “Lord,
are there few that be saved?” (verse 23) A serious question, not such as
tended to the subversion of the hearers, as too many now-a-days do; but such as
in its own nature tended to the awakening of the company to good, and that
called for such an answer that might profit the people also. This question also
well pleased Jesus Christ, and he prepareth and giveth such an answer as was
without the least retort, or show of distaste; such an answer, I say, as carried
in it the most full resolve to the question itself, and help to the persons
questioning. “And he said unto them, Strive to enter in,” &c. The words
are an answer, and an instruction also. First. An answer, and that in the
affirmative; the gate is strait—many that seek will not be able, therefore but
few shall be saved. Second. The answer is an instruction also; “strive to
enter in,” &c., good counsel and instruction; pray God help me, and my
reader, and all that love their own salvation, to take it.
My
manner of handling the words will be—[FIRST], By way of explication; and then
[SECOND], By way of observation.
The
words are to be considered, [FIRST], with reference to their general scope; and
then [SECOND], with reference to their several phrases.
FIRST.
The general scope of the text is to be considered, and that is that great thing—salvation;
for these words do immediately look at, point to, and give directions about
salvation: “Are there few that be saved? Strive to enter in at the strait
gate.”
The
words, I say, are to direct us not only to talk of, or to wish for, but to
understand how we shall, and to seek that we may be, effectually saved, and
therefore of the greatest importance. To be saved! what is like being saved? To
be saved from sin, from hell, from the wrath of God, from eternal damnation,
what is like it? To be made an heir of God, of his grace, of his kingdom, and
eternal glory, what is like it? and yet all this is included in this word saved,
and in the answer to that question, “Are there few that be saved?” Indeed
this word SAVED is but of little use in the world, save to them that are
heartily afraid of damning. This word lies in the Bible as excellent salves lie
in some men’s houses, thrust into a hole, and not thought on for many months,
because the household people have no wounds nor sores. In time of sickness, what
so set by as the doctor’s glasses and gally-pots full of his excellent things?
but when the person is grown well, the rest is thrown to the dunghill. 1
O
when men are sick of sin, and afraid of damning, what a text is that where this
word saved is found! Yea, what a word of worth, and goodness, and blessedness,
is it to him that lies continually upon the wrath of a guilty conscience? “But
the whole need not a physician”; he therefore, and he only, knows what saved
means, that knows what hell, and death, and damnation means. “What shall I do
to be saved?” is the language of the trembling sinner. “Lord save me,” is
the language of the sinking sinner; and none admire the glory that is in that
word saved, but such as see, without being saved, all things in heaven and earth
are emptiness to them. They also that believe themselves privileged in all the
blessedness that is wrapt up in that word, bless and admire God that hath saved
them. Wherefore, since the thing intended, both in the question and the answer,
is no less than the salvation of the soul, I beseech you to give the more
earnest heed. (Heb 12) But,
SECOND.
To come to the particular phrases in the words, and to handle them orderly, in
the words I find four things. First. An intimation of the kingdom of heaven.
Second. A description of the entrance into it. Third. An exhortation to enter
into it. And, Fourth, A motive to enforce that exhortation.
First.
An intimation of the kingdom of heaven; for when he saith, “Strive to enter
in,” and in such phrases, there is supposed a place or state, or both, to be
enjoyed. “Enter in”; enter into what, or whither, but into a state or place,
or both? and therefore when you read this word, “enter in,” you must say
there is certainly included in the text that good thing that yet is not
expressed. “Enter in”; into heaven, that is the meaning, where the saved
are, and shall be; into heaven, that place, that glorious place, where God, and
Christ, and angels are, and the souls or spirits of just men made perfect. “Enter
in”; that thing included, though not expressed in the words, is called in
another place, the Mount Zion, the heavenly Jerusalem, the general assembly and
church of the first-born which are written in heaven. (Heb 12:23) And therefore
the words signify unto us, that there is a state most glorious, and that when
this world is ended; and that this place and state are likewise to be enjoyed,
and inherited by a generation of men for ever. Besides, this word, “enter in,”
signifieth that salvation to the full is to be enjoyed only there, and that
there only is eternal safety; all other places and conditions are hazardous,
dangerous, full of snares, imperfections, temptations, and afflictions, but
there all is well; there is no devil to tempt, no desperately wicked heart to
deliver us up, no deceitful lust to entangle, nor any enchanting world to
bewitch us. There all shall be well to all eternity. Further, all the parts of,
and circumstances that attend salvation, are only there to be enjoyed; there
only is immortality and eternal life; there is the glory and fulness of joy, and
the everlasting pleasures; there is God and Christ to be enjoyed by open vision,
and more; there are the angels and the saints; further, there is no death, nor
sickness, no sorrow nor sighing for ever; there is no pain, nor persecutor, nor
darkness, to eclipse our glory. O this Mount Zion! O this heavenly Jerusalem! (2
Cor 5:1-4, Psa 16:11, Luke 20:35,36, Heb 12:22-24)
Behold,
therefore, what a great thing the Lord Jesus hath included by this little word,
“IN.” In this word is wrapt up a whole heaven and eternal life; even as
there is also by other little words in the holy Scriptures of truth: as where he
saith, “Knock, and it shall be opened unto you,” and “the election hath
obtained it.” This should teach us, not only to read, but to attend in
reading; not only to read, but to lift up our hearts to God in reading; for if
we be not heedful, if he gives us not light and understanding, we may easily
pass over, without any great regard, such a word as may have a glorious kingdom
and eternal salvation in the bowels of it; yea, sometimes, as here, a whole
heaven is intimated, where it is not at all expressed. The apostles of old did
use to fetch great things out of the Scriptures, even out of the very order and
timing of the several things contained therein. See Romans 4:9-11, Galatians
3:16,17, Hebrews 8:13. But,
Second.
As we have here an intimation of the kingdom of heaven, so we have a description
of the entrance into it, and that by a double similitude: I. It is called a
gate; II. A strait gate—“Strive to enter in at the strait gate.”
I.
It is set forth by the similitude of a gate. A gate, you know, is of a double
use. It is to open and shut, and so, consequently, to let in or to keep out; and
to do both these at the season; as he said, “Let not the gates of Jerusalem be
opened until the sun be hot”; and again, “I commanded that the gates should
be shut, and charged that they should not be opened till after the Sabbath.” (Neh
7:3, 13:19,20) And so you find of this gate of heaven, when the five wise
virgins came, the gate was opened; but afterwards came the other virgins, and
the door was shut. (Matt 25) So then, the entrance into heaven is called a gate,
to show there is a time when there may be entrance, and there will come a time
when there shall be none; and, indeed, this is a chief truth contained in the
text—“Strive to enter in at the strait gate; for many, I say unto you, will
seek to enter in, and shall not be able.” I read in the Scriptures of two
gates or doors, through which they that go to heaven must enter. 2
1.
There is the door of faith, the door which the grace of God hath opened to the
Gentiles. This door is Jesus Christ, as also himself doth testify, saying, “I
am the door,” &c. (John 10:9, Acts 14:27) By this door men enter into God’s
favour and mercy, and find forgiveness through faith in his blood, and live in
hope of eternal life; and therefore himself also hath said, “I am the door; by
me if any man enter in, he shall be saved”; that is, received to mercy, and
inherit eternal life. But,
2.
There is another door or gate—for that which is called in the text a gate, is
twice in the next verse called a door—there is, I say, another gate, and that
is the passage into the very heaven itself; the entrance into the celestial
mansion-house, and that is the gate mentioned in the text, 3 and the door
mentioned twice in the verse that follows. And this Jacob called it, when he
said, Bethel was the house of God, and this is the gate of heaven; that is, the
entrance, for he saw the entrance into heaven. One end of Jacob’s ladder
stands in Bethel, God’s house, and the other end reacheth up to the gate of
heaven. (Gen 28:10-17) Jacob’s ladder was the figure of Christ, which ladder
was not the gate of heaven, but the way from the church to that gate which he
saw above at the top of the ladder. (Gen 28:12, John 1:51) But again, that the
gate in the text is the gate or entrance into heaven, consider—
(1.)
It is that gate that letteth men into, or shutteth men out of that place or
kingdom where Abraham, and Isaac, and Jacob is, which place is that paradise
where Christ promised the thief that he should be that day, that he asked to be
with him in his kingdom; it is that place into which Paul said he was caught,
when he heard words unlawful or impossible for a man to utter. (Luke 13:28,
23:42, 2 Cor 12:1-6)
Quest.
But is not Christ the gate or entrance into this heavenly place?
Answ.
He is he without whom no man can get thither, because by his merits men obtain
that world, and also because he, as the Father, is the donor and disposer of
that kingdom to whom he will. Further, this place is called his house, and
himself the Master of it—“When once the Master of the house is risen up, and
hath shut to the door.” (Luke 13:25) But we use to say, that the master of the
house is not the door. Men enter into heaven, then, by him, not as he is the
gate, or door, or entrance, into the celestial mansion-house, but as he is the
giver and disposer of that kingdom to them whom he shall count worthy, because
he hath obtained it for them.
(2.)
That this gate is the very passage into heaven, consider the text hath special
reference to the day of judgment, when Christ will have laid aside his mediatory
office, which before he exercised for the bringing to the faith his own elect;
and will then act, not as one that justifieth the ungodly, but as one that
judgeth sinners. He will now be risen up from the throne of grace, and shut up
the door against all the impenitent, and will be set upon the throne of
judgment, from thence to proceed with ungodly sinners.
Object.
But Christ bids strive: “Strive” now “to enter in at the strait gate”;
but if that gate be as you say, the gate or entrance into heaven, then it should
seem that we should not strive till the day of judgment, for we shall not come
at that gate till then.
Answ.
Christ, by this exhortation, Strive, &c., doth not at all admit of, or
countenance delays, or that a man should neglect his own salvation; but putteth
poor creatures upon preparing for the judgment, and counselleth them now to get
those things that will then give them entrance into glory. This exhortation is
much like these: “Therefore be ye also ready, for in such an hour as ye think
not the Son of man cometh.—And they that were ready went in with him to the
marriage, and the door was shut.” (Matt 24:44, 25:10)
So
that when he saith, “Strive to enter in,” it is as if he should say, Blessed
are they that shall be admitted another day to enter into the kingdom of heaven;
but they that shall be counted worthy of so unspeakable a favour, must be well
prepared and fitted for it beforehand. Now, the time to be fitted is not the day
of judgment, but the day of grace; not then, but now. Therefore, strive now for
those things that will then give you entrance into the heavenly kingdom. But,
II.
As it is called a gate, so it is called a strait gate—“Strive to enter in at
the strait gate.”
The
straitness of this gate is not to be understood carnally, but mystically. You
are not to understand it, as if the entrance into heaven was some little
pinching wicket; no, the straitness of this gate is quite another thing. This
gate is wide enough for all them that are the truly gracious and sincere lovers
of Jesus Christ, but so strait, as that not one of the other can by any means
enter in: “Open to me the gates of righteousness: I will go into them, and I
will praise the Lord: this gate of the Lord, into which the righteous shall
enter.” (Psa 118:19,20) By this word, therefore, Christ Jesus hath showed unto
us, that without due qualifications there is no possibility of entering into
heaven; the strait gate will keep all others out. When Christ spake this
parable, he had doubtless his eye upon some passage or passages of the Old
Testament, with which the Jews were well acquainted. I will mention two, and so
go on.
1.
The place by which God turned Adam and his wife out of paradise. Possibly our
Lord might have his eye upon that; for though that was wide enough for them to
come out at, yet it was too strait for them to go in at. But what should be the
reason of that? Why, they had sinned; and therefore God “placed at the east of
that garden cherubims, and a flaming sword, which turned every way, to keep the
way of the tree of life.” (Gen 3:24) The cherubims, and the flaming sword,
they made the entrance too strait for them to enter in. Souls, there are
cherubims and a flaming sword at the gates of heaven to keep the way of the tree
of life; therefore none but them that are duly fitted for heaven can enter in at
this strait gate; the flaming sword will keep all others out. “Know ye not
that the unrighteous shall not inherit the kingdom of God? Be not deceived,
neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers
of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor
revilers, nor extortioners, shall inherit the kingdom of God.” (1 Cor 6:9,10)
(2.)
Perhaps our Lord might have his eye upon the gates of the temple when he spoke
this word unto the people; for though the gates of the temple were six cubits
wide, yet they were so strait, that none that were unclean in anything might
enter in thereat (Eze 40:48), because there were placed at these gates, porters,
whose office was to look that none but those that had right to enter might go in
thither. And so it is written, Jehoiada set “porters at the gates of the house
of the Lord, that none which was unclean in anything should enter in.” (2
Chron 23:19) Souls, God hath porters at the gates of the temple, at the gate of
heaven; porters, I say, placed there by God, to look that none that are unclean
in anything may come in thither. In at the gate of the church, none may enter
now that are openly profane, and scandalous to religion; no, though they plead
they are beloved of God: “What hath my beloved to do in mine house,” saith
the Lord, “seeing she hath wrought lewdness with many?” (Jer 11:15)
I
say, I am very apt to believe that our Lord Jesus Christ had his thoughts upon
these two texts, when he said the gate is strait: and that which confirms me the
more in the things is this, a little below the text he saith, “There shall be
weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob,
and all the prophets, in the kingdom of heaven, and you yourselves thrust out.”
(Luke 13:28) Thrust out, which signifieth a violent act, resisting with striving
those that would—though unqualified—enter. The porters of the temple were,
for this very thing, to wear arms, if need were, and to be men of courage and
strength, lest the unsanctified or unprepared should by some means enter in. We
read, in the book of Revelations, of the holy city, and that it had twelve
gates, and at the gates twelve angels; but what did they do there? Why, amongst
the rest of their service, this was one thing, that there might “in no wise
enter in to it any thing that defileth, or worketh abomination, or that maketh a
lie.” (Rev 21:27)
But
more particularly, to show what it is that maketh this gate so strait. There are
three things that make it strait—1. There is sin. 2. There is the word of the
law. 3. There are the angels of God.
1.
There is sin; the sin of the profane, and the sin of the professor.
(1.)
The sin of the profane. But this needs not be enlarged upon, because it is
concluded upon at all hands, where there is the common belief of the being of
God, and the judgment to come, that “the wicked shall be turned into hell, and
all the nations that forget God.” (Psa 9:17)
(2.)
But there is the sin of professors; or take it rather thus, there is a
profession that will stand with an unsanctified heart and life. The sin of such
will overpoise the salvation of their souls, the sin end being the heaviest end
of the scale; I say, that being the heaviest end which hath sin in it, they tilt
over, and so are, notwithstanding their glorious profession, drowned in
perdition and destruction; for none such hath any inheritance in the kingdom of
Christ and of God; therefore “let no man deceive you with vain words; for
because of these things cometh the wrath of God upon the children of
disobedience”; neither will a profession be able to excuse them. (Eph 5:3-6)
The gate will be too strait for such as these to enter in thereat. A man may
partake of salvation in part, but not of salvation in whole. God saved the
children of Israel out of Egypt, but overthrew them in the wilderness:—“I
will therefore put you in remembrance, though ye once knew this, how that the
Lord, having saved the people out of the land of Egypt, afterward destroyed them
that believed not.” (Jude 5) So we see that, notwithstanding their beginning,
“they could not enter in, because of unbelief.” (Heb 3:19)
2.
There is the word of the law, and that will make the gate strait also. None must
go in thereat but those that can go in by the leave of the law; for though no
man be, or can be, justified by the works of the law, yet unless the
righteousness and holiness by which they attempt to enter into this kingdom be
justified by the law, it is in vain once to think of entering in at this strait
gate. Now the law justifieth not, but upon the account of Christ’s
righteousness; if therefore thou be not indeed found in that righteousness, thou
wilt find the law lie just in the passage into heaven to keep thee out. Every
man’s work must be tried by fire, that it may be manifest of what sort it is.
There are two errors in the world about the law; one is, when men think to enter
in at the strait gate by the righteousness of the law; the other is, when men
think they may enter into heaven without the leave of the law. Both these, I
say, are errors; for as by the works of the law no flesh shall be justified; so
without the consent of the law, no flesh shall be saved. “Heaven and earth
shall pass away, before one jot or tittle of the law shall fail, till all be
fulfilled.” He therefore must be damned that cannot be saved by the consent of
the law. And, indeed, this law is the flaming sword that turneth every way; yea,
that lieth to this day in the way to heaven, for a bar to all unbelievers and
unsanctified professors; for it is taken out of the way for the truly gracious
only. It will be found as a roaring lion to devour all others. Because of the
law, therefore, the gate will be found too strait for the unsanctified to enter
in. When the apostle had told the Corinthians that “the unrighteous should not
inherit the kingdom of God,” and that such were some of them, he adds, “But
ye are washed, but ye are sanctified, but ye are justified, in the name of the
Lord Jesus, and by the Spirit of our God.” (1 Cor 6:9-11) Closely concluding,
that had they not been washed, and sanctified, and justified, in the name of the
Lord Jesus, the law, for their transgressions, would have kept them out; it
would have made the gate too strait for them to enter in.
3.
There are also the angels of God, and by reason of them the gate is strait. The
Lord Jesus calleth the end of the world his harvest; and saith, moreover, that
the angels are his reapers. These angels are therefore to gather his wheat into
his barn, but to gather the ungodly into bundles to burn them. (Matt
13:39,41,49) Unless, therefore, the man that is unsanctified can master the law,
and conquer angels; unless he can, as I may say, pull them out of the gateway of
heaven, himself is not to come thither for ever. No man goeth to heaven but by
the help of the angels—I mean at the day of judgment. For the Son of man “shall
send his angels with a great sound of a trumpet, and they shall gather together
his elect from the four winds, from one end of heaven to the other.” (Matt
24:31) If those that shall enter in at the strait gate shall enter in thither by
the conduct of the holy angels, pray when do you think those men will enter in
thither, concerning whom the angels are commanded to gather them, to “bind
them in bundles to burn them?” This, therefore, is a third difficulty. The
angels will make this entrance strait; yea, too strait for the unjustified and
unsanctified to enter in thither.
Third.
I come not to the exhortation, which is, to strive to enter in. “Strive to
enter in at the strait gate.” These words are fitly added; for since the gate
is strait, it follows that they that will enter in must strive.
“Strive.”
This word strive supposeth that great idleness is natural to professors; they
think to get to heaven by lying, as it were, on their elbows. It also suggesteth
that many will be the difficulties that professors will meet with, before they
get to heaven. It also concludeth that only the labouring Christian, man or
woman, will get in thither. “Strive,” &c.
Three
questions I will propound upon the word, an answer to which may give us light
into the meaning of it: I. What doth this word strive import? 4
II.
How should we strive? III. Why should we strive?
I.
What doth this word strive import? Answer,
1.
When he saith, Strive, it is as much as to say, Bend yourselves to the work with
all your might. “Whatsoever thy hand findeth to do, do it with thy might; for
there is no work, nor device, nor knowledge, nor wisdom in the grave, whither
thou goest.” (Eccl 9:10) Thus Samson did when he set himself to destroy the
Philistines; “He bowed himself with all his might.” (Judg 16:30) Thus David
did also, when he made provision for the building and beautifying of the temple
of God. (1 Chron 29:2) And thus must thou do, if ever thou enterest into heaven.
2.
When he saith, Strive, he calleth for the mind and will, that they should be on
his side, and on the side of the things of his kingdom; for none strive indeed,
but such as have given the Son of God their heart; of which the mind and will
are a principal part; for saving conversion lieth more in the turning of the
mind and will to Christ, and to the love of his heavenly things, than in all
knowledge and judgment. And this the apostle confirmeth, when he saith, “Stand
fast in one spirit, with one mind striving,” &c. (Phil 1:27)
3.
And, more particularly, this word strive is expressed by several other terms;
as, (1.) It is expressed by that word, “So run that ye may obtain.” (1 Cor
9:24,25) (2.) It is expressed by that word, “Fight the good fight of faith,
lay hold on eternal life.” (1 Tim 6:12) (3.) It is expressed by that word, “Labour
not for the meat which perisheth, but for that meat which endureth unto
everlasting life.” (John 6:27) (4.) It is expressed by that word, “We
wrestle - with principalities and powers, and the rulers of the darkness of this
world.” (Eph 6:12) Therefore, when he saith, Strive, it is as much as to say,
Run for heaven, Fight for heaven, Labour for heaven, Wrestle for heaven, or you
are like to go without it.
II.
The second question is, How should we strive?
Answ.
The answer in general is, Thou must strive lawfully. “and if a man also strive
for masteries, yet is he not crowned, except he strive lawfully.” (2 Tim 2:5)
But you will say, What is it to strive lawfully? [I] answer—
1.
To strive against the things which are abhorred by the Lord Jesus; yea, to
resist to the spilling of your blood, striving against sin. (Heb 12:4) To have
all those things that are condemned by the Word; yea, though they be thine own
right hand, right eye, or right foot, in abomination; and to seek by all godly
means the utter suppressing of them. (Mark 9:43,45,47)
2.
To strive lawfully, is to strive for those things that are commanded in the
Word.—“But thou, O man of God, flee the world, and follow after,” that is,
strive for, “righteousness, godliness, faith, love, patience, meekness; fight
the good fight of faith, lay hold on eternal life,” &c. (1 Tim 6:11,12)
3.
He that striveth lawfully, must be therefore very temperate in all the good and
lawful things of this life. “And every man that striveth for the mastery is
temperate in all things. Now they do it to obtain a corruptible crown; but we an
incorruptible.” (1 Cor 9:25) Most professors give leave to the world and the
vanity of their hearts, to close with them, and to hang about their necks, and
make their striving to stand rather in an outcry of words, than a hearty labour
against the lusts and love of the world, and their own corruptions; but this
kind of striving is but a beating of the air, and will come to just nothing at
last. (1 Cor 9:26)
4.
He that striveth lawfully, must take God and Christ along with him to the work,
otherwise he will certainly be undone. “Whereunto,” said Paul, “I also
labour, striving according to his working, which worketh in me mightily.” (Col
1:29) And for the right performing of this, he must observe these following
particulars:—
(1.)
He must take heed that he doth not strive about things, or words, to no profit;
for God will not then be with him. “Of these things,” saith the apostle, “put
them in remembrance; charging them before the Lord, that they strive not about
words to no profit, but to the subverting of the hearers.” (2 Tim 2:14) But,
alas! how many professors in our days are guilty of this transgression, whose
religion stands chiefly, if not only, in a few unprofitable questions and vain
wranglings about words and things to no profit, but to the destruction of the
hearers!
(2.)
He must take heed that whilst he strives against one sin, he does not harbour
and shelter another; or that whilst he cries out against other men’s sin, he
does not countenance his own.
(3.)
In the striving, strive to believe, strive for the faith of the gospel; for the
more we believe the gospel, and the reality of the things of the world to come,
with the more stomach and courage shall we labour to possess the blessedness.
(Phil 1:27) “Let us labour therefore to enter into that rest, lest any man
fall after the same example of unbelief.” (Heb 4:11)
(4.)
As we should strive for, and by faith, so we should strive by prayer, by fervent
and effectual prayer. (Romans 15:30) O the swarms of our prayerless professors!
What do they think of themselves? Surely the gate of heaven was heretofore as
wide as in these our days; but what striving by prayer was there then among
Christians for the thing that gives admittance into this kingdom, over [what]
there is in these latter days!
(5.)
We should also strive by mortifying our members that are upon the earth. “I
therefore so run,” said Paul, “not as uncertainly; so fight I, not as one
that beateth the air; but I keep under my body, and bring it into subjection,
lest that by any means, when I have preached the gospel to others, I myself
should be a cast-away.” (1 Cor 9:26,27) But all this is spoken principally to
professors; so I would be understood.
III.
I come now to the third question, namely, But why should we strive? Answer—
1.
Because the thing for which you are here exhorted to strive, it is worth the
striving for; it is for not less than for a whole heaven, and an eternity of
felicity there. How will men that have before them a little honour, a little
profit, a little pleasure, strive? I say again, how will they strive for this?
Now they do it for a corruptible crown, but we an incorruptible. Methinks this
word heaven, and this eternal life, ought verily to make us strive, for what is
there again either in heaven or earth like them to provoke a man to strive?
2.
Strive, because otherwise the devil and hell will assuredly have thee. He goes
about like a roaring lion, seeking whom he may devour. (1 Peter 5:8) These
fallen angels, they are always watchful, diligent, unwearied; they are also
mighty, subtle, and malicious, seeking nothing more than the damnation of thy
soul. O thou that art like the artless dove, strive!
3.
Strive, because every lust strives and wars against thy soul. “The flesh
lusteth against the Spirit.” (Gal 5:17) “Dearly beloved, I beseech you,”
said Peter, “as strangers and pilgrims, abstain from fleshly lusts, which war
against the soul.” (1 Peter 2:11) It is a rare thing to see or find out a
Christian that indeed can bridle his lusts; but no strange thing to see such
professors that are “not only bridled, but saddled too,” yea, and ridden
from lust to sin, from one vanity to another, by the very devil himself, and the
corruptions of their hearts.
4.
Strive, because thou hast a whole world against thee. The world hateth thee if
thou be a Christian; the men of the world hate thee; the things of the world are
snares for thee, even thy bed and table, thy wife and husband, yea, thy most
lawful enjoyments have that in them that will certainly sink thy soul to hell,
if thou dost not strive against the snares that are in them. (Rom 11:9)
The
world will seek to keep thee out of heaven with mocks, flouts, taunts,
threatenings, jails, gibbets, halters, burnings, and a thousand deaths;
therefore strive! Again, if it cannot overcome thee with these, it will flatter,
promise, allure, entice, entreat, and use a thousand tricks on this hand to
destroy thee; and observe, many that have been stout against the threats of the
world, have yet been overcome with the bewitching flatteries of the same. 5
There
ever was enmity betwixt the devil and the church, and betwixt his seed and her
seed too; Michael and his angels, and the dragon and his angels, these make war
continually. (Gen 3, Rev 12) There hath been great desires and endeavours among
men to reconcile these two in one, to wit, the seed of the serpent and the seed
of the woman, but it could never yet be accomplished. The world says, they will
never come over to us; and we again say, by God’s grace, we will never come
over to them. But the business hath not ended in words; both they and we have
also added our endeavours to make each other submit, but endeavours have proved
ineffectual too. They, for their part, have devised all manner of cruel torments
to make us submit, as slaying with the sword, stoning, sawing asunder, flames,
wild beasts, banishments, hunger, and a thousand miseries. We again, on the
other side, have laboured by prayers and tears, by patience and long- suffering,
by gentleness and love, by sound doctrine and faithful witness-bearing against
their enormities, to bring them over to us; but yet the enmity remains; so that
they must conquer us, or we must conquer them. One side must be overcome; but
the weapons of our warfare are not carnal, but mighty through God.
5.
Strive, because there is nothing of Christianity got by idleness. Idleness
clothes a man with rags, and the vineyard of the slothful is grown over with
nettles. (Prov 23:21, 24:30-32) Profession that is not attended with spiritual
labour cannot bring the soul to heaven. The fathers before us were “not
slothful in business,” but “fervent in spirit, serving the Lord.”
Therefore “be not slothful, but followers of them who through faith and
patience inherit the promises.” (Rom 12:11, Heb 6:12)
“Strive
to enter in.” Methinks the words, at the first reading, do intimate to us,
that the Christian, in all that ever he does in this world, should carefully
heed and regard his soul—I say, in all that ever he does. Many are for their
souls by fits and starts; but a Christian indeed, in all his doing and designs
which he contriveth and manageth in this world, should have a special eye to his
own future and everlasting good; in all his labours he should strive to enter
in: “Wisdom [Christ] is the principal thing; therefore get wisdom: and with
all thy getting get understanding.” (Prov 4:7) Get nothing, if thou canst not
get Christ and grace, and further hopes of heaven in that getting; get nothing
with a bad conscience, with the hazard of thy peace with God, and that in
getting it thou weakenest thy graces which God hath given thee; for this is not
to strive to enter in. Add grace to grace, both by religious and worldly duties;
“For so an entrance shall be ministered unto you abundantly into the
everlasting kingdom of our Lord and Saviour Jesus Christ.” (2 Peter 1:8-11)
Religious duties are not the only striving times; he that thinks so is out. Thou
mayest help thy faith and thy hope in the godly management of thy calling, and
mayest get further footing in eternal life, by studying the glory of God in all
thy worldly employment. I am speaking now to Christians that are justified
freely by grace, and am encouraging, or rather counselling of them to strive to
enter in; for there is an entering in by faith and good conscience now, as well
as our entering in body and soul hereafter; and I must add, that the more common
it is to thy soul to enter in now by faith, the more steadfast hope shalt thou
have of entering in hereafter in body and soul.
“Strive
to enter in.” By these words also the Lord Jesus giveth sharp rebuke to those
professors that have not eternal glory, but other temporal things in their eye,
by all the bustle that they make in the world about religion. Some there be,
what a stir they make, what a noise and clamour, with their notions and forms,
and yet perhaps all is for the loaves; because they have eaten of the loaves,
and are filled. (John 6:26) These strive indeed to enter, but it is not into
heaven; they find religion hath a good trade at the end of it, or they find that
it is the way to credit, repute, preferment, and the like, and therefore they
strive to enter into these. But these have not the strait gate in their eye, nor
yet in themselves have they love to their poor and perishing souls; wherefore
this exhortation nippeth such, by predicting of their damnation.
“Strive
to enter in.” These words also sharply rebuke them who content themselves as
the angel of the church of Sardis, did, to wit, “to have a name to live, and
be dead” (Rev 3:1), or as they of the Laodiceans, who took their religion upon
trust, and were content with a poor, wretched, lukewarm profession; for such as
these do altogether unlike to the exhortation in the text, that says, Strive,
and they sit and sleep; that says, Strive to enter in, and they content
themselves with a profession that is never like to bring them thither.
“Strive
to enter in.” Further, these words put us upon proving the truth of our graces
now; I say, they put us upon the proof of the truth of them now; for if the
strait gate be the gate of heaven, and yet we are to strive to enter into it
now, even while we live, and before we come thither, then doubtless Christ means
by this exhortation, that we should use all lawful means to prove our graces in
this world, whether they will stand in the judgment or no. Strive to enter in;
get those graces now that will prove true graces then, and therefore try those
you have; and if, upon trial, they prove not right, cast them away, and cry for
better, lest they cast thee away, when better are not to be had. “Buy of me
gold tried in the fire”; mark that. (Rev 3:18) Buy of me faith and grace that
will stand in the judgment; strive for that faith; buy of me that grace, and
also white raiment, that thou mayest be clothed, that the shame of thy
wickedness doth not appear, and anoint thine eyes with eye-salve, that thou
mayest see. Mind you this advice; this is right striving to enter in.
But
you will say, How should we try our graces? Would you have us run into
temptation, to try if they be sound or rotten? Answ. You need not run into
trials; God hath ordained that enough of them shall overtake thee to prove thy
graces either rotten or sound before the day of thy death; sufficient to the day
is the evil thereof, if thou hast but a sufficiency of grace to withstand. I
say, thou shalt have trials enough overtake thee, to prove thy grace sound or
rotten. Thou mayest, therefore, if God shall help thee, see how it is like to go
with thee before thou goest out of this world, to wit, whether thy graces be
such as will carry thee in at the gates of heaven or no.
But
how should we try our graces now? Answ. (a.) How dost thou find them in outward
trials? See Hebrews 11:15,16. (b.) How dost thou find thyself in the inward
workings of sin? (Rom 7:24) (c.) How dost thou find thyself under the most high
enjoyment of grace in this world? (Phil 3:14)
But
what do you mean by these three questions? I mean graces show themselves at
these their seasons, whether they be rotten or sound.
(a.)
How do they show themselves to be true under the first of these? Answ. By
mistrusting our own sufficiency, by crying to God for help, by desiring rather
to die than to bring any dishonour to the name of God, and by counting that, if
God be honoured in the trial, thou hast gained more than all the world could
give thee. (2 Chron 20:12, 14:11, Acts 4, 20:22, 2 Cor 4:17,18, Heb 11:24,25)
(b.)
How do they show themselves to be true under the second? Answ. By mourning, and
confessing, and striving, and praying, against them; by not being content,
shouldst thou have heaven, if they live, and defile thee; and by counting of
holiness the greatest beauty in the world; and by flying to Jesus Christ for
life. (Zech 12:10, John 19, Heb 12:14, Psa 19:12)
(c.)
How do they show themselves to be true under the third? Answ. By prizing the
true graces above all the world, by praying heartily that God will give thee
more; by not being content with all the grace thou canst be capable of enjoying
on this side heaven and glory. (Psa 84:10, Luke 17:5, Phil 3)
“Strive
to enter in.” The reason why Christ addeth these words, “to enter in,” is
obvious, to wit, because there is no true and lasting happiness on this side
heaven; I say, none that is both true and lasting, I mean, as to our sense and
feeling as there shall [be]; “For here have we no continuing city, but we seek
one to come.” (Heb 13:14) The heaven is within, strive therefore to enter in;
the glory is within, strive therefore to enter in; the Mount Zion is within,
strive therefore to enter in; the heavenly Jerusalem is within, strive therefore
to enter in; angels and saints are within, strive therefore to enter in; and, to
make up all, the God and Father of our Lord Jesus Christ, and that glorious
Redeemer, is within, strive therefore to enter in.
“Strive
to enter in.” “For without are dogs, and sorcerers, and whoremongers, and
murderers, and idolaters, and whosoever loveth and maketh a lie.” Without are
also the devils, and hell, and death, and all damned souls; without is howling,
weeping, wailing, and gnashing of teeth; yea, without are all the miseries,
sorrows, and plagues that an infinite God can in justice and power inflict upon
an evil and wicked generation; “Strive therefore to enter in at the strait
gate.” (Rev 22:15, Matt 25:41, Rev 12:9, Is 65:13,14, Matt 22:13, Deu
29:18-20)
“Strive
to enter in at the strait gate; for many, I say unto you, will seek to enter in,
and shall not be able.”
Fourth.
We are come now to the motive which our Lord urges to enforce his exhortation.
He
told us before that the gate was strait; he also exhorted us to strive to enter
in thereat, or to get those things now that will further our entrance then, and
to set ourselves against those things that will hinder our entering in.
In
this motive there are five things to be minded.
1.
That there will be a disappointment to some at the day of judgment; they will
seek to enter in, and shall not be able.
2.
That not a few, but many, will meet with this disappointment; “For many will
seek to enter in, and shall not be able.”
3.
This doctrine of the miscarriage of many then, it standeth upon the validity of
the word of Christ; “For many, I say, will seek to enter in, and shall not be
able.”
4.
Professors shall make a great heap among the many that shall fall short of
heaven; “For many, I say unto you, will seek to enter in, and shall not be
able.”
5.
Where grace and striving are wanting now, seeking and contending to enter in
will be unprofitable then; “For many, I say unto you, will seek to enter in,
and shall not be able.”
But
I will proceed in my former method, to wit, to open the words unto you.
“For
many,” &c. If he had said, For some will fall short, it had been a
sentence to be minded; if he had said, For some that seek will fall short, it
had been very awakening; but when he saith, Many, many will fall short, yea,
many among professors will fall short, this is not only awakening, but dreadful!
“For
many,” &c. I find this word many variously applied in Scripture.
1.
Sometimes it intendeth the open profane, the wicked and ungodly world, as where
Christ saith, “Wide is the gate, and broad is the way, that leadeth to
destruction, and many there be which go in thereat.” (Matt 7:13) I say, by the
many here, he intends those chiefly that go on in the broad way of sin and
profaneness, bearing the “tokens” of their damnation in their foreheads,
those whose daily practice proclaims that their “feet go down to death, and
their steps take hold on hell.” (Job 21:29,30, Isa 3:9, Prov 4)
2.
Sometimes this word many intendeth those that cleave to the people of God
deceitfully, and in hypocrisy, or, as Daniel hath it, “Many shall cleave to
them with flatteries.” (Dan 11:34) The word many in this text includeth all
those who feign themselves better than they are in religion; it includeth, I
say, those that have religion only for a holiday suit6 to set them out at
certain times, and when they come among suitable company.
3.
Sometimes this word many intendeth them that apostatize from Christ; such as for
a while believe, and in time of temptation fall away; as John saith of some of
Christ’s disciples: “From that time many of his disciples went back, and
walked no more with him.” (John 6:66)
4.
Sometimes this word many intendeth them that make a great noise, and do many
great things in the church, and yet want saving grace: “Many,” saith Christ,
“will say unto me in that day, Lord, Lord, have we not prophesied in thy name?
and in thy name have cast out devils? and in thy name done many wonderful works?”
(Matt 7:22) Mark, there will be many of these.
5.
Sometimes this word many intendeth those poor, ignorant, deluded souls that are
led away with every wind of doctrine; those who are caught with the cunning and
crafty deceiver, who lieth in wait to beguile unstable souls: “And many shall
follow their pernicious ways, by reason of whom the way of truth shall be evil
spoken of.” (2 Peter 2:2)
6.
Sometimes this word many includeth all the world, good and bad: “And many of
them that sleep in the dust of the earth shall awake, some to everlasting life,
and some to shame and everlasting contempt.” (Dan 12:2) Compare with John
5:28,29.
7.
Lastly. Sometimes this word many intendeth the good only, even them that shall
be saved. (Luke 1:16, 2:34)
Since
then that the word is so variously applied, let us inquire how it must be taken
in the text. And,
1.
It must not be applied to the sincerely godly, for they shall never perish.
(John 10:27,28) 2. It cannot be applied to all the world, for then no flesh
should be saved. 3. Neither is it to be applied to the open profane only, for
then the hypocrite is by it excluded. 4. But by the many in the text our Lord
intendeth in special the professor; the professor, I say, how high soever he
seems to be now, that shall be found without saving grace in the day of
judgment.
Now
that the professor is in special intended in this text, consider, so soon as the
Lord had said, “Many will seek to enter in, and shall not be able,” he
pointeth, as with his finger, at the many that then he in special intendeth; to
wit, them among whom he had taught; them that had eat and drunken in his
presence; them that had prophesied, and cast out devils in his name, and in his
name had done many wonderful works. (Luke 13:26, Matt 7:22) These are the many
intended by the Lord in this text, though others also are included under the
sentence of damnation by his word in other places. “For many,” &c.
Matthew saith, concerning this strait gate, that there are but few that find it.
But it seems the cast-always in my text did find it; for you read, that they
knocked at it, and cried, “Lord, open unto us.” So then, the meaning may
seem to be this—many of the few that find it will seek to enter in, and shall
not be able. I find, at the day of judgment, some will be crying to the rocks to
cover them, and some at the gates of heaven for entrance. Suppose that those
that cry to the rocks to cover them, are they whose conscience will not suffer
them once to look God in the face, because they are fallen under present guilt,
and the dreadful fears of the wrath of the Lamb. (Rev 6:16) And that those that
stand crying at the gate of heaven, are those whose confidence holds out to the
last,—even those whose boldness will enable them to contend even with Jesus
Christ for entrance; them, I say, that will have profession, casting out of
devils, and many wonderful works, to plead; of this sort are the many in my
text: “For many, I say unto you, will seek to enter in, and shall not be able.”
Could we compare the professors of the times with the everlasting word of God,
this doctrine would more easily appear to the children of men. How few among the
many, yea, among the swarms of professors, have heart to make conscience of
walking before God in this world, and to study his glory among the children of
men! How few, I say, have his name lie nearer their hearts than their own carnal
concerns! Nay, do not many make his Word, and his name, and his ways, a
stalking-horse to their own worldly advantages? 7
God
calls for faith, good conscience, moderation, self-denial, humility,
heavenly-mindedness, love to saints, to enemies, and for conformity in heart, in
word, and life, to his will: but where is it? (Mark 11:22, 1 Peter 3:16, Heb
13:5, Phil 4:5, Matt 10:37-39, Col 3:1- 4, Micah 6:8, Rev 2:10, John 15:17, 1
John 4:21, Matt 5:44, Prov 23:26, Col 4:6)
“For
many, I say unto you.” These latter words carry in them a double argument to
prove the truth asserted before: First, in that he directly pointeth at his
followers: “I say unto you”: Many, I say unto you, even to you that are my
disciples, to you that have eat and drunk in my presence. I know that sometimes
Christ hath directed his speech to his disciples, not so much upon their
accounts, as upon the accounts of others; but here it is not so; the “I say
unto you,” in this place, it immediately concerned some of themselves: I say
unto you, ye shall begin to stand without, and to knock, “saying, Lord, Lord,
open unto us, and he shall answer and say unto you, I know you not whence ye
are; then shall ye begin to say, We have eaten and drunk in thy presence, and
thou hast taught in our streets. But he shall say, I tell you, I know you not
whence ye are; depart from me, all ye workers of iniquity”; it is you, you,
YOU, that I mean! “I say unto you.” It is common with a professing people,
when they hear a smart and a thundering sermon, to say, Now has the preacher
paid off the drunkard, the swearer, the liar, the covetous, and adulterer;
forgetting that these sins may be committed in a spiritual and mystical way.
There is spiritual drunkenness, spiritual adultery, and a man may be a liar that
calls God his Father when he is not, or that calls himself a Christian, and is
not. 8
Wherefore,
perhaps all these thunders and lightnings in this terrible sermon may more
concern thee than thou art aware of: “I say unto you”; unto you, professors,
may be the application of all this thunder. (Rev 2:9, 3:9)
“I
say unto you!” Had not the Lord Jesus designed by these words to show what an
overthrow will one day be made among professors, he needed not to have you’d
it at this rate, as in the text, and afterwards, he has done; the sentence had
run intelligible enough without it; I say, without his saying, “I say unto
you.” But the truth is, the professor is in danger; the preacher and the
hearer, the workers of miracles, and workers of wonders, may all be in danger of
damning, notwithstanding all their attainments. And to awaken us all about this
truth, therefore, the text must run thus: “For many, I say unto YOU, shall
seek to enter in, and shall not be able.”
See
you not yet that the professor is in danger, and that those words, “I say unto
you,” are a prophecy of the everlasting perdition of some that are famous in
the congregation of saints? I say, if you do not see it, pray God your eyes may
be opened, and beware that thy portion be not as the portion of one of those
that are wrapped up in the 28th verse of the chapter: “There shall be weeping
and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all
the prophets, in the kingdom of heaven, and you yourselves thrust out.”
“For
many, I say unto you.” These words, I told you, carry in them a double
argument for confirmation of the truth asserted before: first, that professors
are here particularly pointed at; and, secondly, it is the saying of the Truth
himself: for these words, “I say,” are words full of authority; I say it, I
say unto you, says Christ, as he saith in another place, “It is I that speak;
behold it is I!” The person whose words we have now under consideration was no
blundering raw- headed preacher, 9 but the very wisdom of God, his Son, and him
that hath lain in his bosom from everlasting, and consequently had the most
perfect knowledge of his Father’s will, and how it would fare with professors
at the end of this world. And now hearken what himself doth say of the words
which he hath spoken; “Heaven and earth shall pass away, but my words shall
not pass away.” (Matt 24:35)
“I
say unto you.” The prophets used not to speak after this manner, nor yet the
holy apostles; for thus to speak, is to press things to be received upon their
own authority. They used to say, Thus saith the Lord, or Paul, or Peter, an
apostle, or a servant of God. But now we are dealing with the words of the Son
of God; it is HE that hath said it; wherefore we find the truth of the perishing
of many professors asserted, and confirmed by Christ’s own mouth. This
consideration carrieth great awakening in it; but into such a fast sleep are
many now-a-days fallen, that nothing will awaken them but that shrill and
terrible cry, “Behold, the Bridegroom cometh; go ye out to meet him.”
“I
SAY UNTO YOU.” There are two things upon which this assertion may be grounded—1.
There is in the world a thing like grace, that is not. 2. There is a sin called
the sin against the Holy Ghost, from which there is no redemption. And both
these things befall professors.
1.
There is in the world a thing like grace, that is not. (1.) This is evident,
because we read that there are some that not only “make a fair show in the
flesh,” that “glory in appearance,” that “appear beautiful outward,”
that do as God’s people, but have not the grace of God’s people. (Gal 6:12,
2 Cor 5:12, Matt 23:27, Isa 57:3,4) (2.) It is evident also from those frequent
cautions that are everywhere in the Scriptures given us about this thing: “Be
not deceived: Let a man examine himself: Examine yourselves whether ye be in the
faith.” (Gal 6:7, 1 Cor 11:28, 2 Cor 13:5) All these expressions intimate to
us that there may be a show of, or a thing like grace, where there is no grace
indeed. (3.) This is evident from the conclusion made by the Holy Ghost upon
this very thing: “For if a man think himself to be something, when he is
nothing, he deceiveth himself.” (Gal 6:3) The Holy Ghost here concludeth, that
a man may think himself to be something, may think he hath grace, when he hath
none; may think himself something for heaven and another world, when indeed he
is just nothing at all with reference thereto. The Holy Ghost also determines
upon this point, to wit, that they that do so deceive themselves: “For if a
man think himself to be something when he is nothing, he deceiveth himself”;
he deceiveth his own soul, he deceiveth himself of heaven and salvation. So
again: “Let no man beguile you of your reward.” (Col 2:18) (4.) It is
manifest from the text; “For many, I say unto you, will seek to enter in, and
shall not be able.” Alas! great light, great parts, great works, and great
confidence of heaven, may be where there is no faith of God’s elect, no love
of the Spirit, no repentance unto salvation, no sanctification of the Spirit,
and so consequently no saving grace. But,
2.
As there is a thing like grace, which is not, so there is a sin, called the sin
against the Holy Ghost, from which there is no redemption; and this sin doth
more than ordinarily befall professors.
There
is a sin, called the sin against the Holy Ghost, from which there is no
redemption. This is evident both from Matthew and Mark: “But whosoever
speaketh against the Holy Ghost, it shall not be forgiven him, neither in this
world, neither in the world to come.” “But he that shall blaspheme against
the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.”
(Matt 12:32, Mark 3:29) Wherefore, when we know that a man hath sinned this sin,
we are not to pray for him, or to have compassion on him. (1 John 5:16, Jude 22)
This
sin doth most ordinarily befall professors; for there are few, if any, that are
not professors, that are at present capable of sinning this sin. They which “were
once enlightened, and have tasted of the heavenly gift, and were made partakers
of the Holy Ghost, and have tasted the good word of God, and the powers of the
world to come,” of this sort are they that commit this sin. (Heb 6:4,5) Peter
also describes them to be such, that sin the unpardonable sin. “For if, after
they have escaped the pollutions of the world through the knowledge of the Lord
and Saviour Jesus Christ, they are again entangled therein, and overcome, the
latter end is worse with them than the beginning.” (2 Peter 2:20) The other
passage in the tenth of Hebrews holdeth forth the same thing. “For if we sin
willfully after that we have received the knowledge of the truth, there
remaineth no more sacrifice for sins, but a certain fearful looking for of
judgment and fiery indignation, which shall devour the adversaries.” (Heb
10:26,27) THESE, therefore, are the persons that are the prey for this sin; this
sin feedeth upon PROFESSORS, and they that are such do very often fall into the
mouth of this eater. Some fall into the mouth of the sin by delusions and
doctrines of devils; and some fall into the mouth of it by returning with the
dog to his own vomit again, and with the sow that was washed to her wallowing in
the mire. (2 Peter 2:22) I shall not here give you a particular description of
this sin—that I have done elsewhere; 10 but such a sin there is, and they that
commit it shall never have forgiveness. And I say again, there be professors
that commit this unpardonable sin, yea, more than most are aware of. Let all,
therefore, look about them. The Lord awaken them that they may so do; for what
with a profession without grace, and by the venom of the sin against the Holy
Ghost, many will seek to enter in, and shall not be able.
“Will
seek to enter in.” This kingdom, at the gate of which the reprobate will be
stopped, will be, at the last judgment, the desire of all the world; and they,
especially THEY in my text, will seek to enter in; for then they will see that
the blessedness is to those that shall get into this kingdom, according to that
which is written, “Blessed are they that do his commandments, that they may
have right to the tree of life, and may enter in through the gates into the
city.” (Rev 21:14) To prove that they will seek, although I have done it
already, yet read these texts at your leisure—Matthew 25:11, 7:22, Luke 13:28.
And, in a word, to give you the reason why they will seek to enter in.
1.
Now they will see what a kingdom it is, what glory there is in it, and now they
shall also see the blessedness which they shall have that shall then be counted
worthy to enter in. The reason why this kingdom is so little regarded, it is
because it is not seen; the glory of it is hid from the eyes of the world. “Their
eye hath not seen, nor their ear heard,” &c. Aye, but then they shall hear
and see too; and when this comes to pass, then, even then, he that now most
seldom thinks thereof will seek to enter in.
2.
They will now see what hell is, and what damnation in hell is, more clear than
ever. They will also see how the breath of the Lord, like a stream of brimstone,
doth kindle it. O the sight of the burning fiery furnace, which is prepared for
the devil and his angels! This, this will make work in the souls of cast-always
at that day of God Almighty, and then they will seek to enter in.
3.
Now they will see what the meaning of such words as these are, hell-fire,
everlasting fire, devouring fire, fire that never shall be quenched. Now they
will see what “for ever” means, what eternity means; now they will see what
this word means, “the bottomless pit”; now they will hear roaring of sinners
in this place, howling in that, some crying to the mountains to fall upon them,
and others to the rocks to cover them; now they will see blessedness is nowhere
but within!
4.
Now they will see what glory the godly are possessed with; how they rest in
Abraham’s bosom, how they enjoy eternal glory, how they walk in their white
robes, and are equal to the angels. O the favour, and blessedness, and
unspeakable happiness that now God’s people shall have! and this shall be seen
by them that are shut out, by them that God hath rejected for ever; and this
will make them seek to enter in. (Luke 16:22,23, 13:28)
“Will
seek to enter in.” Quest. But some may say, How will they seek to enter in?
[I] answer,
1.
They will put on all the confidence they can, they will trick and trim up their
profession, and adorn it with what bravery they can. Thus the foolish virgins
sought to enter in; they did trim up their lamps, made themselves as fine as
they could. They made shift to make their lamps to shine awhile; but the Son of
God discovering himself, their confidence failed, their lamps went out, the door
was shut upon them, and they were kept out. (Matt 25:1-12)
2.
They will seek to enter in by crowding themselves in among the godly. Thus the
man without the wedding garment sought to enter in. He goes to the wedding, gets
into the wedding chamber, sits close among the guests, and then, without doubt,
concluded he should escape damnation. But, you know, one black sheep is soon
seen, though it be among a hundred white ones. Why, even thus it fared with this
poor man. “And when the king came in to see the guests, he saw there a man
that had not on a wedding garment.” He spied him presently, and before one
word was spoken to any of the others, he had this dreadful salutation, “Friend,
how camest thou in hither, not having on a wedding garment? 11
And
he was speechless”; though he could swagger it out among the guests, yet the
master of the feast, at first coming in, strikes him dumb; and having nothing to
say for himself, the king had something to say against him. “Then the king
said to the servants,” the angels, “Bind him hand and foot, and take him
away, and cast him into outer darkness; there shall be weeping and gnashing of
teeth.” (Matt 22:11-13)
3.
They will seek to enter in by pleading their profession and admittance to the
Lord’s ordinances when they were in the world. “Lord, we have eaten and
drunk in thy presence, and thou hast taught in our streets”; we sat at thy
table, and used to frequent sermons and Christian assemblies; we were well
thought of by thy saints, and were admitted into thy churches; we professed the
same faith as they did; “Lord, Lord, open unto us.”
4.
They will seek to enter in by pleading their virtues; how they subjected
[themselves] to this ministry, how they wrought for him, what good they did in
the world, and the like, but neither will this help them; the same answer that
the two former had, the same have these—“Depart from me, ye that work
iniquity.” (Matt 7:22)
5.
They will seek to enter in by pleading excuses where they cannot evade
conviction. The slothful servant went this way to work, when he was called to
account for not improving his Lord’s money. “Lord,” says he, “I knew
thee that thou art an hard man, reaping where thou hast not sown, and gathering
where thou hast not strawed, and I was afraid,” &c., either that I should
not please in laying out thy money, or that I should put it into hands out of
which I should not get it again at thy need, “and I went a hid thy talent in
the earth; lo, there thou hast that is thine”; as if he had said, True, Lord,
I have not improved, I have not got; but consider also I have not embezzled, I
have not spent nor lost thy money; lo, there thou hast what is thine. (Matt
25:24-28) There are but few will be able to say these last words at the day of
judgment. The most of professors are for embezzling, misspending, and slothing
away their time, their talents, their opportunities to do good in. But, I say,
if he that can make so good an excuse as to say, Lo, there thou hast that is
thine; I say, if such an one shall be called a wicked and slothful servant, if
such an one shall be put to shame at the day of judgment, yea, if such an one
shall, notwithstanding this care to save his Lord’s money, be cast as
unprofitable into outer darkness, where shall be weeping and gnashing of teeth,
what will they do that have neither taken care to lay out, nor care to keep what
was committed to their trust?
6.
They will seek to enter in by pleading that ignorance was the ground of their
miscarrying in the things wherein they offended. Wherefore, when Christ charges
them with want of love to him, and with want of those fruits that should prove
their love to be true—as, that they did not feed him, did not give him drink,
did not take him in, did not clothe him, visit him, come unto him, and the like—they
readily reply, “Lord, when saw we thee an hungered, or athirst, or a stranger,
or naked, or sick, or in prison, and did not minister unto thee?” (Matt 25:44)
As who should say, Lord, we are not conscious to ourselves that this charge is
worthily laid at our door! God forbid that we should have been such sinners.
But, Lord, give an instance; when was it, or where? True, there was a company of
poor sorry people in the world, very inconsiderable, set by with nobody; but for
thyself, we professed thee, we loved thee, and hadst thou been with us in the
world, wouldst thou have worn gold, wouldst thou have eaten the sweetest of the
world, we would have provided it for thee; and therefore, Lord, Lord, open to
us! But will the plea do? No. Then shall he answer them, “Inasmuch as ye did
it not to one of the least of these” my brethren, “ye did it not to me.”
This plea, then, though grounded upon ignorance, which is one of the strangest
pleas for neglect of duty, would not give them admittance into the kingdom. “These
shall go away into everlasting punishment, but the righteous into life eternal.”
I
might add other things by which it will appear how they will seek to enter in.
As,
1.
They will make a stop at this gate, this beautiful gate of heaven. They will
begin to stand without at the gate, as being loath to go any further. Never did
malefactor so unwillingly turn off the ladder when the rope was about his neck,
as these will turn away in that day from the gates of heaven to hell.
2.
They will not only make a stop at the gate; but there they will knock and call.
This also argueth them willing to enter. They will begin to stand without, and
to knock at the gate, saying, Lord, Lord, open to us. This word, Lord, being
doubled, shows the vehemency of their desires, “Lord, Lord, open unto us.”
The devils are coming; Lord, Lord, the pit opens her mouth upon us; Lord, Lord,
there is nothing but hell and damnation left us, if, Lord, Lord, thou hast not
mercy upon us; “Lord, Lord, open unto us!”
3.
Their last argument for entrance is their tears, when groundless confidence,
pleading of virtues, excuses, and ignorance, will not do; when standing at the
gate, knocking, and calling, “Lord, Lord, open unto us,” will not do, then
they betake themselves to their tears. Tears are sometimes the most powerful
arguments, but they are nothing worth here. Esau also sought it carefully with
tears, but it helped him nothing at all. (Heb 12:17) There shall be weeping and
gnashing of teeth; for the gate is shut for ever, mercy is gone for ever, Christ
hath rejected them for ever. All their pleas, excuses, and tears will not make
them able to enter into this kingdom. “For many, I say unto you, will seek to
enter in, and shall not be able.”
I
come now to the latter part of the words, which closely show us the reason of
the rejection of these many that must be damned; “They will seek to enter in,
and shall not be able.”
A
hypocrite, a false professor, may go a great way; they may pass through the
first and second watch, to wit, may be approved of Christians and churches; but
what will they do when they come at this iron gate that leadeth into the city?
“There the workers of iniquity are fallen, they are cast down, and shall not
be able to rise!” (Psa 36:12)
“And
shall not be able.” The time, as I have already hinted, which my text
respecteth, it is the day of judgment, a day when all masks and vizards shall be
taken off from all faces. It is a day wherein God “will bring to light the
hidden things of darkness, and will make manifest the counsel of the hearts.”
(1 Cor 4:5) It is also the day of his wrath, the day in which he will pay
vengeance, even a recompence to his adversaries.
At
this day, those things that now these “many” count sound and good, will then
shake like a quagmire, even all their naked knowledge, their feigned faith,
pretended love, glorious shows of gravity in the face, their holiday words and
specious carriages, will stand them in little stead. I call them holiday ones,
for I perceive that some professors do with religion just as people do with
their best apparel—hang it against the wall all the week, and put it on on
Sundays. For as some scarce ever put on a suit but when they go to a fair or a
market, so little house religion will do with some; they save religion till they
go to a meeting, or till they meet with a godly chapman. O poor religion! O poor
professor! What wilt thou do at this day, and the day of thy trial and judgment?
Cover thyself thou canst not; go for a Christian thou canst not; stand against
the Judge thou canst not! What wilt thou do? “The ungodly shall not stand in
the judgment, nor sinners in the congregation of the righteous.” 12 “And
shall not be able.” The ability here intended is not that which standeth in
carnal power or fleshly subtlety, but in the truth and simplicity of those
things for the sake of which God giveth the kingdom of heaven to his people.
There
are five things, for the want of which this people will not be able to enter.
1.
This kingdom belongs to the elect, to those for whom it was prepared from the
foundation of the world. (Matt 25:34) Hence Christ saith, when he comes, he will
send forth his angels with a great sound of trumpet, and they shall gather
together his elect from the four winds, from one end of heaven to another. (Matt
24:31) And hence he saith again, “I will bring forth a seed out of Jacob, and
out of Judah an inheritor of my mountains, and mine elect shall inherit it, and
my servants shall dwell there.” “They shall deceive, if it were possible,
the very elect.” “But the election hath obtained it, and the rest were
blinded.” (Rom 11:7)
2.
They will not be able to enter, because they will want the birthright. The
kingdom of heaven is for the heirs—and if children, then heirs; if born again,
then heirs. Wherefore it is said expressly, “Except a man be born again, he
cannot see the kingdom of God.” By this one word, down goes all carnal
privilege of being born of flesh and blood, and of the will of man. Canst thou
produce the birthright? But art thou sure thou canst? For it will little profit
thee to think of the blessed kingdom of heaven, if thou wantest a birthright to
give thee inheritance there. Esau did despise his birthright, saying, What good
will this birthright do me? And there are many in the world of his mind to this
day. “Tush,” say they, “they talk of being born again; what good shall a
man get by that? They say, no going to heaven without being born again. But God
is merciful; Christ died for sinners; and we will turn when we can tend it, 13
and doubt not but all will be well at last.” But I will answer thee, thou
child of Esau, that the birthright and blessing go together; miss of one, and
thou shalt never have the other! Esau found this true; for, having first
despised the birthright, when he would afterwards “have inherited the
blessing, he was rejected; for he found no place of repentance, though he sought
it carefully with tears.” (Gen 25, Heb 12:16,17)
3.
They shall not be able to enter in who have not believed with the faith of God’s
operation; the faith that is most holy, even the faith of God’s elect. “He
that believeth on the Son of God hath everlasting life; and he that believeth
not the Son shall not see life; but the wrath of God abideth on him.” (John
3:36) But now this faith is the effect of electing love, and of a new birth.
(John 1:11-13) Therefore, all the professors that have not faith which floweth
from being born of God, will seek to enter in, and shall not be able.
4.
They shall not be able to enter in that have not gospel-holiness. Holiness that
is the effect of faith is that which admits into the presence of God, and into
his kingdom too. “Blessed and holy is he that hath part in the first
resurrection, on such the second death,” that is, hell and eternal damnation,
“hath no power.” (Rev 20:6,14) Blessed and holy, with the holiness that
flows from faith which is in Christ; for to these the inheritance belongs. “That
they may receive forgiveness of sins, and inheritance among them which are
sanctified, by faith,” saith Christ, “that is in me.” (Acts 26:18) This
holiness, which is the natural effect of faith in the Son of God, Christ Jesus
the Lord will, at this day of judgment, distinguish from all other shows of
holiness and sanctity, be they what they will, and will admit the soul that hath
this holiness into his kingdom, when the rest will seek to enter in, and shall
not be able.
5.
They shall not be able to enter in that do not persevere in this blessed faith
and holiness; not that they that have them indeed can finally fall away, and
everlastingly perish; but it hath pleased Jesus Christ to bid them that have the
right to hold fast that they have: to endure to the end; and then tells them
they shall be saved—though it is as true that none is of power to keep
himself; but God worketh together with his children, and they are “kept by the
power of God, through faith unto salvation,” which is also laid up in heaven
for them. (1 Peter 1:3-5)
“The
foolish shall not stand in thy sight; thou hatest all workers of iniquity.” (Psa
5:5) The foolish are the unholy ones, that neither have faith, nor holiness, nor
perseverance in godliness, and yet lay claim to the kingdom of heaven; but “better
is a little with righteousness, than great revenues without right.” (Prov
16:8) What is it for me to claim a house, or a farm, without right? or to say,
all this is mine, but have nothing to show for it? This is but like the revenues
of the foolish; his estate lieth in his conceit. He hath nothing by birthright
and law, and therefore shall not be able to inherit the possession. “For many,
I say unto you, will seek to enter in, and shall not be able.”
Thus
you see, that the non-elect shall not be able to enter, that he that is not born
again shall not be able to enter, that he that hath not saving faith, with
holiness and perseverance flowing therefrom, shall not be able to enter;
wherefore consider of what I have said.
I
come now to give you some observations from the words, and they may be three.
FIRST.
When men have put in all the claim they can for heaven, but few will have it for
their inheritance. “For many, I say unto you, will seek to enter in, and shall
not be able.” SECOND. Great, therefore, will be the disappointment that many
will meet with at the day of judgment: “For many will seek to enter in, and
shall not be able.” THIRD. Going to heaven, therefore, will be no trivial
business; salvation is not got by a dream; they that would then have that
kingdom must now strive lawfully to enter: “For many, I say unto you, will
seek to enter in, and shall not be able.”
FIRST.
I shall speak chiefly, and yet but briefly, to the first of these observations;
to wit, That when men have put in all the claim they can to the kingdom of
heaven, but few will have it for their inheritance. The observation standeth of
two parts. First. That the time is coming, when every man will put in whatever
claim they can to the kingdom of heaven. Second. There will be but few of them
that put in claim thereto, that shall enjoy it for their inheritance.
I
shall speak but a word or two to the first part of the observation, because I
have prevented my enlargement thereon by my explication upon the words; but you
find in the 25th of Matthew, that all they on the left hand of the Judge did put
in all the claim they could for this blessed kingdom of heaven. If you should
take them on the left hand as most do, for all the sinners that shall be damned,
then that completely proveth the first part of the observation; for it is
expressly said, “Then shall they,” all of them jointly, and every one apart,
“also answer him, saying, Lord, when saw we thus and thus, and did not
minister unto thee?” (Matt 25:44) I could here bring you in the plea of the
slothful servant, the cry of the foolish virgins; I could also here enlarge upon
that passage, “Lord, Lord, have we not eaten and drunk in thy presence, and
thou hast taught in our streets?” But these things are handled already in the
handling of which this first part of the observation is proved; wherefore,
without more words, I will, God assisting by his grace, descend to the second
part thereof, to wit,
I
shall speak distinctly to this part of the observation, and shall first confirm
it by a Scripture or two. “Strait is the gate, and narrow is the way, which
leadeth unto life, and few there be that find it.” (Matt 7:14) “Fear not,
little flock, for it is your Father’s good pleasure to give you the kingdom.”
(Luke 12:32) By these two texts, and by many more that will be urged anon, you
may see the truth of what I have said.
To
enlarge, therefore, upon the truth; and, First, more generally; Second, more
particularly. More generally, I shall prove that in all ages but few have been
saved. More particularly, I shall prove but few of them that profess have been
saved.
1.
In the old world, when it was most populous, even in the days of Noah, we read
but of eight persons that were saved out of it; well, therefore, might Peter
call them but few; but how few? why, but eight souls; “wherein few, that is,
eight souls, were saved by water.” (1 Peter 3:20) He touches a second time
upon this truth, saying, He “spared not the old world, but saved Noah the
eighth person, a preacher of righteousness, bringing in the flood upon the world
of the ungodly.” (2 Peter 2:5) Mark, all the rest are called the ungodly, and
there were also a world of them. These are also taken notice of in Job, and go
there also by the name of wicked men: “Hast thou marked the old way which
wicked men have trodden? which were cut down out of time, whose foundation was
overflown with a flood, which said unto God, Depart from us, and what can the
Almighty do for them?” (Job 22:15-17)
There
were therefore but eight persons that escaped the wrath of God, in the day that
the flood came upon the earth; the rest were ungodly; there was also a world of
them, and they are to this day in the prison of hell. (Heb 11:7, 1 Peter
3:19,20) Nay, I must correct my pen, there were but seven of the eight that were
good; for Ham, though he escaped the judgment of the water, yet the curse of God
overtook him to his damnation. 2. When the world began again to be replenished,
and people began to multiply therein: how few, even in all ages, do we read of
that were saved from the damnation of the world!
(1.)
One Abraham and his wife, God called out of the land of the Chaldeans; “I
called,” said God, “Abraham alone.” (Isa 51:2)
(2.)
One Lot out of Sodom and Gomorrah, out of Admah and Zeboim; one Lot out of four
cities! Indeed his wife and two daughters went out of Sodom with him; but they
all three proved naught, as you may see in the 19th of Genesis. Wherefore Peter
observes, that Lot only was saved: “He turned the cities of Sodom and Gomorrah
into ashes, condemning them with an overthrow, making them an example unto those
that after should live ungodly, and delivered just Lot, that righteous man.”
(Read 2 Peter 2:6-8) Jude says, that in this condemnation God overthrew not only
Sodom and Gomorrah, but the cities about them also; and yet you find none but
Lot could be found that was righteous, either in Sodom or Gomorrah, or the
cities about them; wherefore they, all of them, suffer the vengeance of eternal
fire. (verse 7)
(3.)
Come we now to the time of the Judges, how few then were godly, even then when
the inhabitants of the villages ceased, they ceased in Israel! “the highways”
of God “were” then “unoccupied.” (Judg 5:6,7)
(4.)
There were but few in the days of David: “Help, Lord,” says he, “for the
godly man ceaseth, for the faithful fail from among the children of men.” (Psa
12:1)
(5.)
In Isaiah’s time the saved were come to such a few, that he positively says
that there were a very small number left: “God had made them like Sodom, and
they had been like unto Gomorrah.” (Isa 1:8,9)
(6.)
It was cried unto them in the time of Jeremiah, that they should “run to and
fro through the streets of Jerusalem, and see now, and know, and seek in the
broad places thereof, if ye can find a man, if there be any that executeth
judgment, that seeketh the truth, and I will pardon it.” (Jer 5:1)
(7.)
God showed his servant Ezekiel how few there would be saved in his day, by the
vision of a few hairs saved out of the midst of a few hairs; for the saved were
a few saved out of a few. (Eze 5:5)
(8.)
You find in the time of the prophet Micah, how the godly complain, that as to
number they then were so few, that he compares them to those that are left
behind when they had gathered the summer- fruit. (Micah 7:1)
(9.)
When Christ was come, how did he confirm this truth, that but few of them that
put in claim for heaven will have it for their inheritance! But the common
people could not hear it, and therefore, upon a time when he did but a little
hint at this truth, the people, even all in the synagogue where he preached it,
“were filled with wrath, rose up, thrust him out of the city, and led him unto
the brow of the hill,” whereon their city was built, “that they might cast
him down headlong.” (Luke 4:24-29)
(10.)
John, who was after Christ, saith, “The whole world lieth in wickedness; that
all the world wondered after the beast; and that power was given to the beast
over all kindreds, tongues, and nations.” Power to do what? Why, to cause all,
both great and small, rich and poor, bond and free, to receive his mark, and to
be branded for him. (1 John 5:10, Rev 13:3,7,16)
(11.)
Should we come to observation and experience, the show of the countenance of the
bulk of men doth witness against them; “they declare their sin as Sodom, they
hide it not.” (Isa 3:9) Where is the man that maketh the Almighty God his
delight, and that designeth his glory in the world? Do not even almost all
pursue this world, their lusts and pleasures? and so, consequently, say unto
God, “Depart from us, for we desire not the knowledge of thy ways; or, What is
the Almighty that we should serve him? It is in vain to serve God,” &c.
So
that without doubt it will appear a truth in the day of God, that but few of
them that shall put in their claim to heaven will have it for their inheritance.
Before
I pass this head, I will show you to what the saved are compared in the
Scriptures.
1.
They are compared to a handful: “There shall be a handful of corn in the earth
upon the top of the mountains,” &c. (Psa 72:16) This corn is nothing else
but them that shall be saved. (Matt 3:12, 13:30) But mark, “There shall be a
handful”: What is a handful, when compared with the whole heap? or, what is a
handful out of the rest of the world?
2.
As they are compared to a handful, so they are compared to a lily among the
thorns, which is rare, and not so commonly seen: “As the lily among thorns,”
saith Christ, “so is my love among the daughters.” (Cant 2:2) By thorns, we
understand the worst and best of men, even all that are destitute of the grace
of God, for “the best of them is a brier, the most upright” of them “as a
thorn- hedge.” (Micah 7:4, 2 Sam 23:6) I know that she may be called a lily
amongst thorns also, because she meets with the pricks of persecution. (Eze 2:6,
28:24) She may also be thus termed, to show the disparity that is betwixt
hypocrites and the church. (Luke 8:14, Heb 8) But this is not all; the saved are
compared to a lily among thorns, to show you that they are but few in the world;
to show you that they are but few and rare; for as Christ compares her to a lily
among thorns, so she compares him to an apple-tree among the trees of the wood,
which is rare and scarce; not common.
3.
They that are saved are called but one of many; for though there be “threescore
queens, and fourscore concubines, and virgins without number,” yet my love,
saith Christ, is but one, my undefiled is but one. (Cant 6:8,9) According to
that of Jeremiah, “I will take you one of a city.” (Jer 3:14) That saying of
Paul is much like this, “Know ye not that they which run in a race run all,
but one receiveth the prize?” (1 Cor 9:24) But one, that is, few of many, few
of them that run; for he is not here comparing them that run with them that sit
still, but with them that run, some run and lose, some run and win; they that
run and win are few in comparison with them that run and lose: “They that run
in a race run all, but one receives the prize”; let there then be “threescore
queens, and fourscore concubines, and virgins without number,” yet the saved
are but few.
4.
They that are saved are compared to the gleaning after the vintage is in: “Woe
is me,” said the church, “for I am as when they have gathered the
summer-fruits, as the grape-gleanings” after the vintage is in. (Micah 7:1)
The gleanings! What are the gleanings to the whole crop? and yet you here see,
to the gleanings are the saved compared. It is the devil and sin that carry away
the cartloads, while Christ and his ministers come after a gleaning. But the
gleaning of the grapes of Ephraim are better than the vintage of Abiezer. (Judg
8:2) Them that Christ and his ministers glean up and bind up in the bundle of
life, are better than the loads that go the other way. You know it is often the
cry of the poor in harvest, Poor gleaning, poor gleaning. And the ministers of
the gospel they also cry, Lord, “who hath believed our report? and to whom is
the arm of the Lord revealed?” (Isa 53:1) When the prophet speaks of the saved
under this metaphor of gleaning, how doth he amplify the matter? “Gleaning-grapes
shall be left,” says he, “two or three berries in the top of the uppermost
bough, four or five in the outmost fruitful branches thereof, saith the Lord.”
(Isa 17:6) Thus you see what gleaning is left in the vineyard, after the vintage
is in; two or three here, four or five there. Alas! they that shall be saved
when the devil and hell have had their due, they will be but as the gleaning,
they will be but few; they that go to hell, go thither in clusters, but the
saved go not so to heaven. (Matt 13:30, Micah 7) Wherefore when the prophet
speaketh of the saved, he saith there is no cluster; but when he speaketh of the
damned, he saith they are gathered by clusters. (Rev 14:18,19) O sinners! but
few will be saved! O professors! but few will be saved!
5.
They that shall be saved are compared to jewels: “and they shall be mine,
saith the Lord of hosts, in that day when I make up my jewels.” (Mal 3:17)
Jewels, you know, are rare things, things that are not found in every house.
Jewels will lie in little room, being few and small, though lumber takes up
much. In almost every house, you may find brass, and iron, and lead; and in
every place you may find hypocritical professors, but the saved are not these
common things; they are God’s peculiar treasure. (Psa 135:4) Wherefore Paul
distinguisheth betwixt the lumber and the treasure in the house. There is, saith
he, in a great house, not only vessels of gold and silver, but also of wood and
of earth, and some to honour, and some to dishonour. (2 Tim 2:20) Here is a word
for wooden and earthy professors; the jewels and treasures are vessels to
honour, they of wood and earth are vessels of dishonour, that is, vessels for
destruction. (Rom 9:21) 6. They that shall be saved are compared to a remnant:
“Except the Lord of hosts had left unto us a very small remnant, we should
have been as Sodom, and we should have been like unto Gomorrah.” (Isa 1:9) A
remnant, a small remnant, a very small remnant! O how doth the Holy Ghost word
it! and all to show you how few shall be saved. Every one knows what a remnant
is, but this is a small remnant, a very small remnant. So again, “Sing with
gladness for Jacob, and shout among the chief of the nations: publish ye, praise
ye, and say, O Lord, save thy people, the remnant of Israel.” (Jer 31:7) What
shall I say? the saved are often in Scripture called a remnant. (Eze 9:4,8, Isa
10:20-22, 11:11,16, Jer 23:3, Joel 2:32) But what is a remnant to the whole
piece? What is a remnant of people to the whole kingdom? or what is a remnant of
wheat to the whole harvest?
7.
The saved are compared to the tithe or tenth part; wherefore when God sendeth
the prophet to make the hearts of the people fat, their ears dull, and to shut
their eyes, the prophet asketh, “How long?” to which God answereth, “Until
the cities be wasted without inhabitant, and the houses without man, and the
land be utterly desolate, and the Lord have removed men far away, and there be a
great forsaking in the midst of the land. But yet,” as God saith in another
place, “I will not make a full end,” “in it shall be a tenth, - so the
holy seed shall be the substance thereof.” (Isa 6:10-13) But what is a tenth?
What is one in ten? And yet so speaks the Holy Ghost, when he speaks of the holy
seed, of those that were to be reserved from the judgment. And observe it, the
fattening and blinding of the rest, it was to their everlasting destruction; and
so both Christ and Paul expounds it often in the New Testament. (Matt 13:14,15,
Mark 4:12, Luke 8:10, John 12:40, Acts 28:26, Rom 11:8) So that those that are
reserved from them that perish will be very few, one in ten: “A tenth shall
return, so the holy seed shall be the substance thereof.” 14
I
shall not add more generals at this time. I pray God that the world be not
offended at these. But without doubt, but few of them that shall put in their
claim for heaven will have it for their inheritance; which will yet further
appear in the reading of that which follows.
Therefore
I come more particularly to show you that but few shall be saved. I say, but few
of professors themselves will be saved; for that is the truth that the text doth
more directly look at and defend. Give me, therefore, thy hand, good reader, and
let us soberly walk through the rest of what shall be said; and let us compare
as we go each particular with the holy Scripture.
1.
It is said, “The daughter of Zion is left as a cottage in a vineyard, as a
lodge in a garden of cucumbers, as a besieged city.” (Isa 1:8) The vineyard
was the church of Israel, the cottage in that vineyard was the daughter of Zion,
or the truly gracious amongst, or in that church. (Isa 5:1) A cottage; God had
but a cottage there, but a little habitation in the church, a very few that were
truly gracious amongst that great multitude that professed; and had it not been
for these, for this cottage, the rest had been ruined as Sodom: “Except the
Lord of hosts had left unto us,” in the church, a very few, they had been as
Sodom. (Isa 1:9) Wherefore, among the multitude of them that shall be damned,
professors will make a considerable party.
2.
“For though thy people Israel be as the sand of the sea, a remnant of them
shall return,” “a remnant shall be saved.” (Isa 10:22, Rom 9:27) For
though thy people Israel, whom thou broughtest out of Egypt, to whom thou hast
given church-constitution, holy laws, holy ordinances, holy prophets, and holy
covenants; thy people by separation from all people, and thy people by
profession; though this thy people be as the sand of the sea, “a remnant shall
be saved”; wherefore, among the multitude of them that shall be damned,
professors will make a considerable party.
3.
“Reprobate silver shall men call them, because the Lord hath rejected them.”
(Jer 6:30) The people here under consideration are called, in verse 27, God’s
people, his people by profession: “I have set thee for a tower and a fortress
among my people, that thou mayest know, and try their way.” What follows? They
are all grievous revolters, walking with slanders, reprobate silver; the Lord
hath rejected them. In chapter 7, verse 29, they are called also the generation
of his wrath: “For the Lord hath rejected and forsaken the generation of his
wrath.” This, therefore, I gather out of these holy Scriptures,—that with
reference to profession and church-constitution, a people may be called the
people of God; but, with reference to the event and final conclusion that God
will make with some of them, they may be truly the generation of his wrath.
4.
In the fifth of Isaiah, you read again of the vineyard of God, and that it was
planted on a very fruitful hill, planted with the choicest vines, had a wall, a
tower, a wine-press belonging to it, and all things that could put it into right
order and good government, as a church; but this vineyard of the Lord of hosts
brought forth wild grapes, fruits unbecoming her constitution and government,
wherefore the Lord takes from her his hedge and wall, and lets her be trodden
down. Read Christ’s exposition upon it in Matthew 21:33, &c. Look to it,
professors, these are the words of the text, “For many, I say unto you, will
seek to enter in, and shall not be able.”
5.
“Son of man,” said God to the prophet, “the house of Israel is to me
become dross, all they are brass and tin, and iron and lead, in the midst of the
furnace they even are the dross of silver.” (Eze 22:18) God had silver there,
some silver, but it was but little; the bulk of that people was but the dross of
the church, though they were the members of it. But what doth he mean by the
dross? why, he looked upon them as no better, notwithstanding their
church-membership, than the rabble of the world, that is, with respect to their
latter end; for to be called dross, it is to be put amongst the rest of the
sinners of the world, in the judgment of God, though at present they abide in
his house: “Thou puttest away all the wicked of the earth like dross;
therefore I love thy testimonies.” (Psa 119:119)
God
saith of his saved ones, “He hath chosen them in the furnace of affliction.”
The refiner, when he putteth his silver into his furnace, he puts lead in also
among it; now this lead being ordered as he knows how, works up the dross from
the silver, which dross, still as it riseth, he putteth by, or taketh away with
an instrument. And thus deals God with his church; there is silver in his
church, aye, and there is also dross: now the dross are the hypocrites and
graceless ones that are got into the church, and these will God discover, and
afterwards put away as dross. So that it will without doubt prove a truth of
God, that many of their professors that shall put in claim for heaven, will not
have it for their inheritance.
6.
It is said of Christ, his “fan is in his hand, and he will thoroughly purge
his floor, and will gather his wheat into the garner, but he will burn up the
chaff with unquenchable fire.” (Matt 3:12) The floor is the church of God: “O
my threshing, and the corn of my floor!” said God by the prophet, to his
people. (Isa 21:10) The wheat are these good ones in his church that shall be
undoubtedly saved; therefore he saith, “Gather my wheat into my garner.” The
chaff groweth upon the same stalk and ear, and so is in the same visible body
with the wheat, but there is not substance in it: wherefore in time they must be
severed one from the other; the wheat must be gathered into the garner, which is
heaven; and the chaff, or professors that want true grace, must be gathered into
hell, that they may be burned up with unquenchable fire. Therefore let
professors look to it! 15
7.
Christ Jesus casts away two of the three grounds that are said to receive the
word. (Luke 8)
The
stony ground received it with joy, and the thorny ground brought forth fruit
almost to perfection. Indeed the highway ground was to show us that the carnal,
whilst such, receive not the word at all; but here is the pinch, two of the
three that received it, fell short of the kingdom of heaven; for but one of the
three received it so as to bring forth fruit to perfection. Look to it,
professors!
8.
The parable of the unprofitable servant, the parable of the man without a
wedding garment, and the parable of the unsavoury salt, do each of them justify
this for truth. (Matt 25:24,29, 22:11-13, 5:13) That of the unprofitable servant
is to show us the sloth and idleness of some professors; that of the man without
a wedding garment is to show us how some professors have the shame of their
wickedness seen by God, even when they are among the children of the bridegroom;
and that parable of the unsavoury salt is to show, that as the salt that hath
lost its savour is fit for nothing, no, not for the dunghill, but to be trodden
under foot of men; so some professors, yea, and great ones too, for this parable
reached one of the apostles, will in God’s day be counted fit for nothing but
to be trodden down as the mire in the streets. O the slothful, the naked, and
unsavoury professors, how will they be rejected of God and his Christ in the
judgment! Look to it, professors!
9.
The parable of the tares also giveth countenance to this truth: for though it be
said the field is the world, yet it is said, the tares were sown even in the
church. “And while men slept, his enemy came and sowed tares among the wheat,
and went his way.” (Matt 13:24,25) Object. But some may object, The tares
might be sown in the world among the wheat, though not in the churches. Answ.
But Christ, by expounding this parable, tells us the tares were sown in his
kingdom; the tares, that is, the children of the devil. “As therefore the
tares are gathered and burned in the fire; so shall it be in the end of this
world. The Son of man shall send forth his angels, and they shall gather out of
his kingdom all things that offend, and them which do iniquity, and shall cast
them into a furnace of fire; there shall be wailing and gnashing of teeth.”
(verse 30,39- 43) Look to it, professors!
10.
The parable of the ten virgins also suiteth our purpose; these ten are called
the kingdom of heaven, that is, the church of Christ, the visible
rightly-constituted church of Christ; for they went all out of the world, had
all lamps, and all went forth to meet the bridegroom; yet behold what an
overthrow the one-half of them met with at the gate of heaven; they were shut
out, bid to depart, and Christ told them he did not know them. (Matt 25:1-13)
Tremble, professors! Pray, professors!
11.
The parable of the net that was cast into the sea, that also countenanceth this
truth. The substance of that parable is to show that souls may be gathered by
the gospel—there compared to a net—may be kept in that net, drawn to shore,
to the world’s end, by that net, and yet may then prove bad fishes, and be
cast away. The parable runs thus:—“The kingdom of heaven,” the gospel, “is
like unto a net which was cast into the sea,” the world, “and gathered of
every kind,” good and bad, “which when it was full, they drew to shore,”
to the end of the world, “and sat down,” in judgment, “and gathered the
good into vessels, but cast the bad away.” Some bad fishes, nay, I doubt a
great many, will be found in the net of the gospel, at the day of judgment.
(Matt 13:47,49) Watch and be sober, professors!
12.
“And - many shall come from the east and from the west, and shall sit down
with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children
of the kingdom shall be cast out.” (Matt 8:11,12) The children of the kingdom,
whose privileges were said to be these, “to whom pertaineth the adoption, and
the glory, and the covenants, and the giving of the law, and the service of God,
and the promises.” (Rom 9:4) I take liberty to harp the more upon the first
church, because that that happened to them, happened as types and examples,
intimating, there is ground to think, that things of as dreadful a nature are to
happen among the church of the Gentiles. (1 Cor 10:11,12) Neither, indeed, have
the Gentile churches security from God that there shall not as dreadful things
happen to them. And concerning this very thing, sufficient caution is given to
us also. (1 Cor 6:9,10, Gal 5:19-21, Eph 5:3-6, Phil 3:17,19, 2 Thess 2:11,12, 2
Tim 2:20,21, Heb 6:4-8, 10:26-28, 2 Peter 2, 3, 1 John 5:10, Rev 2:20-22)
13.
The parable of the true vine and its branches confirm what I have said. By the
vine there I understand Christ, Christ as head; by the branches, I understand
this church. Some of these branches proved fruitless cast-always, were in time
cast out of the church, were gathered by men, and burned. (John 15:1-6)
14.
Lastly, I will come to particular instances.
(1.)
The twelve had a devil among them. (John 6:70) (2.) Ananias and Sapphira were in
the church of Jerusalem. (Acts 5) (3.) Simon Magus was among them at Samaria.
(Acts 8) (4.) Among the church of Corinth were them that had not the knowledge
of God. (1 Cor 15:34) (5.) Paul tells the Galatians that false brethren crept in
unawares; and so does the apostle Jude, and yet they were as quick-sighted to
see as any now-a-days. (Gal 2:4, Jude 4) (6.) The church in Sardis had but a few
names in her, to whom the kingdom of heaven belonged. “Thou hast a few names,
even in Sardis, which have not defiled their garments, and they shall walk with
me in white, for they are worthy.” (Rev 3:4) (7.) As for the church of the
Laodiceans, it is called “wretched, and miserable, and poor, and blind, and
naked.” (Rev 3:17) So that put all things together, and I may boldly say, as I
also have said already, that among the multitude of them that shall be damned,
professors will make a considerable party; or, to speak in the words of the
observation, “when men have put in all the claim they can for heaven, but few
will have it for their inheritance.”
I
will show you some reasons of the point, besides those five that I showed you
before. And, First, I will show you why the poor, carnal, ignorant world miss of
heaven; and then, Second, why the knowing professors miss of it also.
1.
The poor, carnal, ignorant world miss of heaven even because they love their
sins, and cannot part with them. “Men loved darkness rather than light,
because their deeds were evil.” (John 3:19) The poor ignorant world miss of
heaven, because they are enemies in their minds to God, his Word, and holiness;
they must be all damned who take pleasure in unrighteousness. (2 Thess 2:10-12)
The poor ignorant world miss of heaven, because they stop their ears against
convictions, and refuse to come when God calls. “Because I have called, and ye
refused, I have stretched out my hand, and no man regarded, but ye have set at
nought all my counsel, and would none of my reproof; I also will laugh at your
calamity; I will mock when your fear cometh - as desolation, and your
destruction - as a whirlwind, when distress and anguish cometh upon you; then
shall they call upon me, but I will not answer; they shall seek me early, but
they shall not find me.” (Prov 1:24-29)
2.
The poor ignorant world miss of heaven, because the god of this world hath
blinded their eyes, that they can neither see the evil and damnable state they
are in at present, nor the way to get out of it; neither do they see the beauty
of Jesus Christ, nor how willing he is to save poor sinners. (2 Cor 4:2,3)
3.
The poor ignorant world miss of heaven, because they put off and defer coming to
Christ, until the time of God’s patience and grace is over. Some, indeed, are
resolved never to come; but some, again, say, We will come hereafter; and so it
comes to pass, that because God called, and they did not hear; so they shall
cry, and I will not hear, saith the Lord. (Zech 7:11-13)
4.
The poor ignorant world miss of heaven, because they have false apprehensions of
God’s mercy. They say in their hearts, We shall have peace, though we walk in
the imagination of our heart, to add drunkenness to thirst. But what saith the
Word? “The Lord will not spare him; but then the anger of the Lord, and his
jealousy, shall smoke against that man, and all the curses that are written in
this book shall lie upon him, and the Lord shall blot out his name from under
heaven.” (Deu 29:19-21)
5.
The poor ignorant world miss of heaven, because they make light of the gospel
that offereth mercy to them freely, and because they lean upon their own good
meanings, and thinkings, and doings. (Matt 22:1-5, Rom 9:30,31)
6.
The poor carnal world miss of heaven because by unbelief, which reigns in them,
they are kept for ever from being clothed with Christ’s righteousness, and
from washing in his blood, without which there is neither remission of sin, nor
justification. But to pass these till anon.
First.
In the general, they rest in things below special grace; as in awakenings that
are not special, in faith that is not special, &c.; and, a little to run a
parallel betwixt the one and the other, that, if God will, you may see and
escape.
1.
Have they that shall be saved, awakenings about their state by nature? So have
they that shall be damned. They that never go to heaven may see much of sin, and
of the wrath of God due thereto. This had Cain and Judas, and yet they came
short of the kingdom. (Gen 4, Matt 27:4) The saved have convictions, in order to
their eternal life; but the others” convictions are not so. The convictions of
the one doth drive them sincerely to Christ; the convictions of the other doth
drive them to the law, and the law to desperation at last.
2.
There is a repentance that will not save, a repentance to be repented of; and a
repentance to salvation, not to be repented of. (2 Cor 7:10) Yet so great a
similitude and likeness there is betwixt the one and the other, that most times
the wrong is taken for the right, and through this mistake professors perish.
As, (1.) In saving repentance there will be an acknowledgment of sin; and one
that hath the other repentance may acknowledge his sins also. (Matt 27:4) (2.)
In saving repentance there is a crying out under sin; but one that hath the
other repentance may cry out under sin also. (Gen 4:13) (3.) In saving
repentance there will be humiliation for sin; and one that hath the other
repentance may humble himself also. (1 Kings 21:29) (4.) Saving repentance is
attended with self-loathing; but he that hath the other repentance may have
loathing of sin too; a loathing of sin, because it is sin, that he cannot have;
but a loathing of sin, because it is offensive to him, that he may have. The dog
doth not loath that which troubleth his stomach because it is there, but because
it troubleth him; when it has done troubling of him, he can turn to it again,
and lick it up as before it troubled him. (2 Peter 2:22) (5.) Saving repentance
is attended with prayers and tears; but he that hath none but the other
repentance, may have prayers and tears also. (Gen 27:34,35, Heb 12:16,17) (6.)
In saving repentance there is fear and reverence of the Word and ministers that
bring it; but this may be also where there is none but the repentance that is
not saving; for Herod feared John, knowing that he was a just man and holy, and
observed him; when he heard him, he did many things, and heard him gladly. (Mark
6:20) (7.) Saving repentance makes a man’s heart very tender of doing anything
against the Word of God. But Balaam could say, “If Balak would give me his
house full of silver and gold, I cannot go beyond the commandment of the Lord.”
(Num 24:13)
Behold,
then, how far a man may go in repentance, and yet be short of that which is
called, “Repentance unto salvation, not to be repented of.” (a.) He may be
awakened; (b.) He may acknowledge his sin; (c.) He may cry out under the burden
of sin; (d.) He may have humility for it; (e.) He may loath it; (f.) May have
prayers and tears against it; (g.) may delight to do many things of God; (h.)
May be afraid of sinning against him—and, after all this, may perish, for want
of saving repentance.
Second.
Have they that shall be saved, faith? Why, they that shall not be saved may have
faith also; yea, a faith in many things so like the faith that saveth, that they
can hardly be distinguished, though they differ both in root and branch. To come
to particulars.
1.
Saving faith hath Christ for its object, and so may the faith have that is not
saving. Those very Jews of whom it is said they believed on Christ, Christ tells
them, and that after their believing, “Ye are of your father the devil, and
the lusts of your father ye will do.” (John 8:30-44) 2. Saving faith is
wrought by the Word of God, and so may the faith be that is not saving. (Luke
8:13) 3. Saving faith looks for justification without works, and so may a faith
do that is not saving. (James 2:18) 4. Saving faith will sanctify and purify the
heart, and the faith that is not saving may work a man off from the pollutions
of the world, as it did Judas, Demas, and others. (2 Peter 2) 5. Saving faith
will give a man tastes of the world to come, and also joy by those tastes, and
so will the faith do that is not saving. (Heb 6:4,5, Luke 8:13) 6. Saving faith
will help a man, if called thereto, to give his body to be burned for his
religion, and so will the faith do that is not saving. (1 Cor 13:1-5) 7. Saving
faith will help a man to look for an inheritance in the world to come, and that
may the faith do that is not saving. All those virgins “took their lamps, and
went forth to meet the bridegroom.” (Matt 25:1) 8. Saving faith will not only
make a man look for, but prepare to meet the bridegroom, and so may the faith do
that is not saving. “Then all those virgins arose, and trimmed their lamps.”
(Matt 25:7) 9. Saving faith will make a man look for an interest in the kingdom
of heaven with confidence, and the faith that is not saving will even demand
entrance of the Lord. “Lord, Lord, open to us.” (Matt 25:11) 10. Saving
faith will have good works follow it into heaven, and the faith that is not
saving may have great works follow it, as far as to heaven gates. “Lord, have
we not prophesied in thy name? and in thy name have cast out devils? and in thy
name done many wonderful works?” (Matt 7:22)
Now,
then, if the faith that is not saving may have Christ for its object, be wrought
by the Word, look for justification without works, work men off from the
pollutions of the world, and give men tastes of, and joy in the things of
another world—I say again, if it will help a man to burn for his judgment, and
to look for an inheritance in another world; yea, if it will help a man to
prepare for it, claim interest in it; and if it can carry great works, many
great and glorious works, as far as heaven gates, then no marvel if abundance of
people take this faith for the saving faith, and so fall short of heaven
thereby. Alas, friends! There are but few that can produce such [works] for
repentance; and such faith, as yet you see I have proved even reprobates have
had in several ages of the church. 17
But,
Third.
They that go to heaven are a praying people; but a man may pray that shall not
be saved. Pray! He may pray, pray daily; yea, he may ask of God the ordinances
of justice, and may take delight in approaching to God; nay, further, such souls
may, as it were, cover the altar of the Lord with tears, with weeping and crying
out. (Isa 28:2, Mal 2:13)
Fourth.
Do God’s people keep holy fasts? They that are not his people may keep fasts
also—may keep fasts often—even twice a week. “The Pharisee stood, and
prayed thus with himself: God, I thank thee that I am not as other men are,
extortioners, unjust, adulterers, or even as this publican. I fast twice in the
week, I give tithes of all that I possess.” (Luke 18:11,12) I might enlarge
upon things, but I intend but a little book. I do not question but many
Balaamites will appear before the judgment-seat to condemnation; men that have
had visions of God, and that knew the knowledge of the Most High; men that have
had the Spirit of God come upon them, and that have by that been made other men;
yet these shall go to the generations of their fathers, they shall never see
light. (Num 24:2,4,16, 1 Sam 10:6,10, Psa 49:19)
I
read of some men whose excellency in religion mounts up to the heavens, and
their heads reach unto the clouds, who yet shall perish for ever like their own
dung; and he that in this world hath seen them, shall say at the judgment, Where
are they? (Job 20:5-7) There will be many a one, that were gallant professors in
this world, be wanting among the saved in the day of Christ’s coming; yea,
many whose damnation was never dreamed of. Which of the twelve ever thought that
Judas would have proved a devil? Nay, when Christ suggested that one among them
was naught, they each were more afraid of themselves than of him. (Matt
26:21-23) Who questioned the salvation of the foolish virgins? The wise ones did
not; they gave them the privilege of communion with themselves. (Matt 25) The
discerning of the heart, and the infallible proof of the truth of saving grace,
is reserved to the judgment of Jesus Christ at his coming. The church and best
of saints sometimes hit, and sometimes miss in their judgments about this
matter; and the cause of our missing in our judgment is, 1. Partly because we
cannot infallibly, at all times, distinguish grace that saveth from that which
doth but appear to do so. 2. Partly also because some men have the art to give
right names to wrong things. 3. And partly because we, being commanded to
receive him that is weak, are afraid to exclude the least Christian. By a hid
means hypocrites creep into the churches. But what saith the Scripture? “I the
Lord search the heart, I try the reins.” And again, “All the churches shall
know that I am he which searcheth the reins and hearts; and I will give unto
every one of you according to your works.” (Jer 11:20, 17:10, Rev 2:23) To
this Searcher of hearts is the time of infallible discerning reserved, and then
you shall see how far grace that is not saving hath gone; and also how few will
be saved indeed. The Lord awaken poor sinners by my little book.
I
come now to make some brief use and application of the whole: and
[USE
FIRST.]—My first word shall be to the open profane. Poor sinner, thou
readest here that but a few will be saved; that many that expect heaven will go
without heaven. What sayest thou to this, poor sinner? Let me say it over again.
There are but few to be saved, but very few. Let me add, but few professors—but
few eminent professors. What sayest thou now, sinner? If judgment begins at the
house of God, what will the end of them be that obey not the gospel of God? This
is Peter’s question. Canst thou answer it, sinner? Yea, I say again, if
judgment must begin at them, will it not make thee think, What shall become of
me? And I add, when thou shalt see the stars of heaven to tumble down to hell,
canst thou think that such a muck-heap of sin as thou art shall be lifted up to
heaven? Peter asks thee another question, to wit, “If the righteous scarcely
be saved, where shall the ungodly and the sinner appear?” (1 Peter 4:18) Canst
thou answer this question, sinner? Stand among the righteous thou mayest not:
“The ungodly shall not stand in the judgment, nor sinners in the congregation
of the righteous.” (Psa 1:5) Stand among the wicked thou then wilt not dare to
do. Where wilt thou appear, sinner? To stand among the hypocrites will avail
thee nothing. The hypocrite “shall not come before him,” that is, with
acceptance, but shall perish. (Job 13:16) Because it concerns thee much, let me
over with it again! When thou shalt see less sinners than thou art, bound up by
angels in bundles, to burn them, where wilt thou appear, sinner? Thou mayest
wish thyself another man, but that will not help thee, sinner. Thou mayest wish,
Would I had been converted in time; but that will not help thee either. And if,
like the wife of Jeroboam, thou shouldst feign thyself to be another woman, the
Prophet, the Lord Jesus, would soon find thee out! What wilt thou do, poor
sinner? Heavy tidings, heavy tidings, will attend thee, except thou repent, poor
sinner! (1 Kings 14:2,5,6, Luke 13:3,5) O the dreadful state of a poor sinner,
of an open profane sinner! Everybody that hath but common sense knows that this
man is in the broad way to death, yet he laughs at his own damnation.
Shall
I come to particulars with thee?
1.
Poor unclean sinner, the “harlot’s house is the way to hell, going down to
the chambers of death.” (Prov 2:18, 5:5, 7:27)
2.
Poor swearing and thievish sinner, God hath prepared the curse, that “every
one that stealeth shall be cut off as on this side according to it; and every
one that sweareth shall be cut off as on that side, according to it.” (Zech
5:3)
3.
Poor drunken sinner, what shall I say to thee? “Woe to the drunkards of
Ephraim,” “woe unto them that are mighty to drink wine, and men of - strong
drink; they shall not inherit the kingdom of heaven.” (Isa 28:1, 5:22, 1 Cor
6:9,10)
4.
Poor covetous worldly man, God’s Word says, that “the covetous the Lord
abhorreth”; that the “covetous man is an idolater”; and that the covetous
“shall not inherit the kingdom of God.” (Psa 10:3, Eph 5:5, John 2:15, 1 Cor
6:9,10)
5.
And thou liar, what wilt thou do? “All liars shall have their part in the lake
which burneth with fire and brimstone.” (Rev 21:8,27)
I
shall not enlarge, poor sinner, let no man deceive thee; “for because of these
things cometh the wrath of God upon the children of disobedience.” (Eph 5:6) I
will therefore give thee a short call, and so leave thee.
Sinner,
awake: yea, I say unto thee, awake! Sin lieth at thy door, and God’s axe lieth
at thy root, and hell-fire is right underneath thee. (Gen 4:7) I say again,
Awake! “Therefore every tree which bringeth not forth good fruit is hewn down,
and cast into the fire.” (Matt 3:10)
Poor
sinner, awake; eternity is coming, and HIS SON, they are both coming to judge
the world; awake, art yet asleep, poor sinner? let me set the trumpet to thine
ear once again! The heavens will be shortly on a burning flame; the earth, and
the works thereof, shall be burned up, and then wicked men shall go into
perdition; dost thou hear this, sinner? (2 Peter 3) Hark again, the sweet
morsels of sin will then be fled and gone, and the bitter burning fruits of them
only left. What sayest thou now, sinner? Canst thou drink hell-fire? Will the
wrath of God be a pleasant dish to thy taste? This must be thine every day’s
meat and drink in hell, sinner!
I
will yet propound to thee God’s ponderous question, and then for this time
leave thee: “Can thine heart endure, or can thine hands be strong, in the days
that I shall deal with thee?” saith the Lord. (Eze 22:14) What sayest thou?
Wilt thou answer this question now, or wilt thou take time to do it? or wilt
thou be desperate, and venture all? And let me put this text in thine ear to
keep it open; and so the Lord have mercy upon thee: “Upon the wicked shall the
Lord rain snares, fire and brimstone, and an horrible tempest; this shall be the
portion of their cup.” (Psa 11:6) Repent, sinners!
[USE
SECOND.]—My second word is to them that are upon the potter’s wheel;
concerning whom we know not as yet whether their convictions and awakenings will
end in conversion or not. Several things I shall say to you, both to further
your convictions, and to caution you from staying anywhere below or short of
saving grace.
1.
Remember that but few shall be saved; and if God should count thee worthy to be
one of that few, what a mercy would that be!
2.
Be thankful, therefore, for convictions; conversion begins at conviction, though
all conviction doth not end in conversion. It is a great mercy to be convinced
that we are sinners, and that we need a Saviour; count it therefore a mercy, and
that thy convictions may end in conversion, do thou take heed of stifling of
them. It is the way of poor sinners to look upon convictions as things that are
hurtful; and therefore they use to shun the awakening ministry, and to check a
convincing conscience. Such poor sinners are much like to the wanton boy that
stands at the maid’s elbow, to blow out her candle as fast as she lights it at
the fire. Convinced sinner, God lighteth thy candle, and thou puttest it out;
God lights it again, and thou puttest it out. Yea, “how oft is the candle of
the wicked put out?” (Job 21:17) At last, God resolveth he will light thy
candle no more; and then, like the Egyptians, you dwell all your days in
darkness, and never see light more, but by the light of hell-fire; wherefore
give glory to God, and if he awakens thy conscience, quench not thy convictions.
Do it, saith the prophet, “before he cause darkness, and before your feet
stumble upon the dark mountains, and he turn” your convictions “into the
shadow of death, and make them gross darkness.” (Jer 13:16)
(1.)
Be willing to see the worst of thy condition. It is better to see it here than
in hell; for thou must see thy misery here or there. (2.) Beware of little sins;
they will make way for great ones, and they again will make way for bigger, upon
which God’s wrath will follow; and then may thy latter end be worse than thy
beginning. (2 Peter 2:20) (3.) Take heed of bad company, and evil communication,
for that will corrupt good manners. God saith, evil company will turn thee away
from following him, and will tempt thee to serve other gods, devils. “So the
anger of the Lord will be kindled against you, and destroy thee suddenly.” (Deu
7:4) (4.) Beware of such a thought as bids thee delay repentance, for that is
damnable. (Prov 1:24, Zech 7:12,13) (5.) Beware of taking example by some poor,
carnal professor, whose religion lies in the tip of his tongue. Beware, I say,
of the man whose head swims with notions, but “his life is among the unclean.”
(Job 36:14) “He that walketh with wise men shall be wise; but a companion of
fools shall be destroyed.” (Prov 13:20) (6.) Give thyself much to the Word,
and prayer, and good conference. (7.) Labour to see the sin that cleaveth to the
best of thy performances, and know that all is nothing if thou be not found in
Jesus Christ. (8.) Keep in remembrance that God’s eye is upon thy heart, and
upon all thy ways. “Can any hide himself in secret places that I shall not see
him? saith the Lord. Do not I fill heaven and earth? saith the Lord.” (Jer
23:24) (9.) Be often meditating upon death and judgment. (Eccl 11:9, 12:14)
(10.) Be often thinking what a dreadful end sinners that have neglected Christ
will make at that day of death and judgment. (Heb 10:31) (11.) Put thyself
often, in thy thoughts, before Christ’s judgment-seat, in thy sins, and
consider with thyself, Were I now before my Judge, how should I look, how should
I shake and tremble? (12.) Be often thinking of them that are now in hell, past
all mercy; I say, be often thinking of them, thus: They were once in the world,
as I now am; they once took delight in sin, as I have done; they once neglected
repentance, as Satan would have me do. But now they are gone; now they are in
hell, now the pit hath shut her mouth upon them!
Thou
mayest also doubt18 thy thoughts of the damned thus: If these poor creatures
were in the world again, would they sin as they did before? would they neglect
salvation as they did before? If they had sermons, as I have; if they had the
Bible, as I have; if they had good company, as I have; yea, if they had a day of
grace, as I have, would they neglect it as they did before?
Sinner,
couldst thou soberly think of these things, they might help, God blessing them,
to awaken thee, and to keep thee awake to repentance, to the repentance that is
to salvation, never to be repented of.
Object.
But you have said few shall be saved; and some that go a great way, yet are not
saved. At this, therefore, I am even discouraged and weakened; I think I had as
good go no further. I am, indeed, under conviction, but I may perish; and if I
go on in my sins, I can but perish; and it is ten, twenty, and an hundred to one
if I be saved, should I be ever so earnest for heaven.
Answ.
That few will be saved must needs be a truth, for Christ hath said it; that many
go far, and come short of heaven, is as true, being testified by the same hand.
But what then? “Why, then had I as good never seek.” Who told thee so? Must
nobody seek because few are saved? This is just contrary to the text, that bids
us therefore strive; strive to enter in, because the gate is strait, and because
many will seek to enter in, and shall not be able. But why go back again, seeing
that is the next way to hell? Never go over hedge and ditch to hell. If I must
needs go thither, I will go the furthest way about. But who can tell, though
there should not be saved so many as there shall, but thou mayest be one of that
few? They that miss of life perish, because they will not let go their sins, or
because they take up a profession short of the saving faith of the gospel. They
perish, I say, because they are content with such things as will not prove
graces of a saving nature when they come to be tried in the fire. Otherwise, the
promise is free, and full, and everlasting—“Him that cometh to me,” saith
Christ, “I will in no wise cast out”; “for God so loved the world, that he
gave his only begotten Son, that whosoever believeth in him should not perish,
but have everlasting life.” (John 6:37, 3:16) Wherefore let not this thought,
Few shall be saved, weaken thy heart; but let it cause thee to mend thy pace, to
mend thy cries, to look well to thy grounds for heaven; let it make thee fly
faster from sin to Christ; let it keep thee awake, and out of carnal security,
and thou mayest be saved.
[USE
THIRD.]—My third word is to professors. Sirs, give me leave to set my
trumpet to your ears again a little. When every man hath put in all the claim
they can for heaven, but few will have it for their inheritance; I mean but few
professors, for so the text intendeth, and so I have also proved. “For many, I
say unto you, will seek to enter in, and shall not be able.” Let me,
therefore, a little expostulate the matter with you, O ye thousands of
professors!
1.
I begin with you whose religion lieth only in your tongues; I mean you who are
little or nothing known from the rest of the rabble of the world, only you can
talk better than they. Hear me a word or two. If “I speak with the tongues of
men and of angels, and have not charity,” that is, love to God, and Christ,
and saints, and holiness, “I am nothing”; no child of God, and so have
nothing to do with heaven. (1 Cor 13:1,2) A prating tongue will not unlock the
gates of haven, nor blind the eyes of the Judge. Look to it. “The wise in
heart will receive commandments; but a prating fool shall fall.” 19 (Prov
10:8)
2.
Covetous professor, thou that makest a gain of religion, that usest thy
profession to bring grist to thy mill, look to it also. Gain is not godliness.
Judas’ religion lay much in the bag, but his soul is now burning in hell. All
covetousness is idolatry; but what is that, or what will you call it, when men
are religious for filthy lucre’s sake? (Eze 33:31)
3.
Wanton professors, I have a word for you; I mean you that can tell how to
misplead Scripture, to maintain your pride, your banqueting, and abominable
idolatry. Read what Peter says. You are the snare and damnation of others. You
“allure through the lust of the flesh, through much wantonness, those that
were clean escaped from them who live in error.” (2 Peter 2:18) Besides, the
Holy Ghost hath a great deal against you, for your feastings, and eating without
fear, not for health, but gluttony. (Jude 12) Further, Peter says, that you that
count it pleasure to riot in the day-time are spots and blemishes, sporting
yourselves with your own deceivings. (2 Peter 2:13) And let me ask, Did God give
his Word to justify your wickedness? or doth grace teach you to plead for the
flesh, or the making provision for the lusts thereof? Of these also are they
that feed their bodies to strengthen their lusts, under pretence of
strengthening frail nature. But pray, remember the text, “Many, I say unto
you, will seek to enter in, and shall not be able.”
4.
I come next to the opinionist; I mean, to him whose religion lieth in some
circumstantials of religion. With this sort this kingdom swarms at this day.
These think all out of the way that are not of their mode, when themselves may
be out of the way in the midst of their zeal for their opinions. Pray, do you
also observe the text; “Many, I say unto you, will seek to enter in, and shall
not be able.”
5.
Neither is the formalist exempted from this number. He is a man that hath lost
all but the shell of religion. He is hot, indeed, for his form; and no marvel,
for that is his all to contend for. But his form being without the power and
spirit of godliness, it will leave him in his sins; nay, he standeth now in them
in the sight of God, and is one of the many that “will seek to enter in, and
shall not be able.” (2 Tim 3:5)
6.
The legalist comes next, even him that hath no life but what he makes out of his
duties. This man hath chosen to stand or fall by Moses, who is the condemner of
the world. “There is one that accuseth you, even Moses, in whom ye trust.”
(John 5:45)
7.
There is, in the next place, the libertine—he that pretendeth to be against
forms and duties, as things that gender to bondage, neglecting the order of God.
This man pretends to pray always, but, under that pretence, prays not at all; he
pretends to keep every day a Sabbath, but this pretence serves him only to cast
off all set times for the worship of God. This is also one of the many that “will
seek to enter in, and shall not be able.” (Titus 1:16)
8.
There is the temporizing latitudinarian. He is a man that hath no God but his
belly, nor any religion but that by which his belly is worshipped. His religion
is always, like the times, turning this way and that way, like the cock on the
steeple; neither hath he any conscience but a benumbed and seared one, and is
next door to a downright atheist; and also is one of the many that “will seek
to enter in, and shall not be able.”
9.
There is also the willfully ignorant professor, or him that is afraid to know
more, for fear of the cross. He is for picking and choosing of truth, and loveth
not to hazard his all for that worthy name by which he would be called. When he
is at any time overset by arguments, or awakenings of conscience, he uses to
heal all by—I was not brought up in this faith; as if it were unlawful for
Christians to know more than hath been taught them at first conversion. There
are many Scriptures that lie against his man, as the mouths of great guns, and
he is one of the many that “will seek to enter in, and shall not be able.”
10.
We will add to all these, the professor that would prove himself a Christian, by
comparing himself with others, instead of comparing himself with the Word of
God. This man comforts himself, because he is as holy as such and such; he also
knows as such as that old professor, and then concludes he shall go to heaven:
as if he certainly knew, that those with whom he compareth himself would be
undoubtedly saved; but how if he should be mistaken? nay, may they not both fall
short? But to be sure he is in the wrong that hath made the comparison; and a
wrong foundation will not stand in the day of judgment. (2 Cor 10:12) This man,
therefore, is one of the many that “will seek to enter in, and shall not be
able.”
11.
There is yet another professor; and he is for God and for Baal too; he can be
anything for any company; he can throw stones with both hands; his religion
alters as fast as his company; he is a frog of Egypt, and can live in the water
and out of the water; he can live in religious company, and again as well out.
Nothing that is disorderly comes amiss to him; he will hold with the hare, and
run with the hound; he carries fire in the one hand, and water in the other; he
is a very anything but what he should be. This is also one of the many that “will
seek to enter in, and shall not be able.” 20
12.
There is also that free-willer, who denies to the Holy Ghost the sole work in
conversion; and that Socinian, who denieth to Christ that he hath made to God
satisfaction for sin; and that Quaker, who takes from Christ the two natures in
his person: and I might add as many more, touching whose damnation, they dying
as they are, the Scripture is plain: these “will seek to enter in, and shall
not be able.” But,
[USE
FOURTH.]—If it be so, what a strange disappointment will many professors
meet with at the day of judgment! I speak not now to the open profane;
everybody, as I have said, that hath but common understanding between good and
evil, knows that they are in the broad way to hell and damnation, and they must
needs come thither; nothing can hinder it but repentance unto salvation, except
God should prove a liar to save them, and it is hard venturing of that.
Neither
is it amiss, if we take notice of the examples that are briefly mentioned in the
Scriptures, concerning professors that have miscarried. 1. Judas perished from
among the apostles. (Acts 1) 2. Demas, as I think, perished from among the
evangelists. (2 Tim 4:10) 3. Diotrephes from among the ministers, or them in
office in the church. (3 John 9) 4. And s for Christian professors, they have
fallen by heaps, and almost by whole churches. (2 Tim 1:15, Rev 3:4,15-17) 5.
Let us add to these, that the things mentioned in the Scriptures about these
matters, are but brief hints and items of what is afterwards to happen; as the
apostle said, “Some men’s sins are open beforehand, going before to
judgment; and some men they follow after.” (1 Tim 5:24)
So
that, fellow-professors, let us fear, lest a promise being left us of entering
into this rest, any of us should seem to come short of it. O! to come short!
nothing kills like it, nothing will burn like it. I intend not discouragements,
but awakenings; the churches have need of awakening, and so have all professors.
Do not despise me, therefore, but hear me over again. What a strange
disappointment will many professors meet with at the day of God Almighty!—a
disappointment, I say, and that as to several things.
(1.)
They will look to escape hell, and yet fall just into the mouth of hell: what a
disappointment will be here! (2.) They will look for heaven, but the gate of
heaven will be shut against them: what a disappointment is here! (3.) They will
expect that Christ should have compassion for them, but will find that he hath
shut up all bowels of compassion form them: what a disappointment is here!
Again,
[USE
FIFTH.]—As this disappointment will be fearful, so certainly it will be
very full of amazement.
1.
Will it not amaze them to be unexpectedly excluded from life and salvation? 2.
Will it not be amazing to them to see their own madness and folly, while they
consider how they have dallied with their own souls, and took lightly for
granted that they had that grace that would save them, but hath left them in a
damnable state? 3. Will they not also be amazed one at another, while they
remember how in their lifetime they counted themselves fellow-heirs of life? To
allude to that of the prophet, “They shall be amazed one at another, their
faces shall be as flames.” (Isa 13:8) 4. Will it not be amazing to some of the
damned themselves, to see some come to hell that then they shall see come
thither? to see preachers of the Word, professors of the Word, practisers in the
Word, to come thither. What wondering was there among them at the fall of the
king of Babylon, since he thought to have swallowed up all, because he was run
down by the Medes and Persians! “How art thou fallen from heaven, O Lucifer,
son of the morning! How art thou cut down to the ground which didst weaken the
nations!” If such a thing as this will with amazement surprise the damned,
what an amazement will it be to them to see such a one as he whose head reached
to the clouds, to see him come down to the pit, and perish for ever like his own
dung. “Hell from beneath is moved for thee, to meet thee at thy coming; it
stirreth up the dead for thee, even all the chief ones of the earth.” (Isa 14)
They that see thee shall narrowly look upon thee, and consider thee, saying, Is
this the man? Is this he that professed, and disputed, and forsook us; but now
he is come to us again? Is this he that separated from us, but now he is fallen
with us into the same eternal damnation with us?
[USE
SIXTH.]—Yet again, one word more, if I may awaken professors. Consider,
though the poor carnal world shall certainly perish, yet they will want these
things to aggravate their sorrow, which thou wilt meet with in every thought
that thou wilt have of the condition thou wast in when thou wast in the world.
1.
They will not have a profession, to bite them when they come thither. 2. They
will not have a taste of a lost heaven, to bite them when they come thither. 3.
They will not have the thoughts of, “I was almost at heaven,” to bite them
when they come thither. 4. They will not have the thoughts of, how they cheated
saints, ministers, churches, to bite them when they come thither. 5. They will
not have the dying thoughts of false faith, false hope, false repentance, and
false holiness, to bite them when they come thither. I was at the gates of
heaven, I looked into heaven, I thought I should have entered into heaven; O how
will these things sting! They will, if I may call them so, be the sting of the
sting of death in hell-fire.
[USE
SEVENTH.]—Give me leave now in a word to give you a little advice.
1.
Dost thou love thine own soul? then pray to Jesus Christ for an awakened heart,
for a heart so awakened with all the things of another world, that thou mayest
be allured to Jesus Christ. 2. When thou comest there, beg again for more
awakenings about sin, hell, grace, and about the righteousness of Christ. 3. Cry
also for a spirit of discerning, that thou mayest know that which is saving
grace indeed. 4. Above all studies apply thyself to the study of those things
that show thee the evil of sin, the shortness of man’s life, and which is the
way to be saved. 5. Keep company with the most godly among professors. 6. When
thou hearest what the nature of true grace is, defer not to ask thine own heart
if this grace be there. And here take heed—
(1.)
That the preacher himself be sound, and of good life. (2.) That thou takest not
seeming graces for real ones, nor seeming fruits for real fruits. (3.) Take heed
that a sin in thy life goes not unrepented of; for that will make a flaw in
thine evidence, a wound in thy conscience, and a breach in thy peace; and a
hundred to one, if at last it doth not drive all the grace in thee into so dark
a corner of thy heart, that thou shalt not be able, for a time, by all the
torches that are burning in the gospel, to find it out to thine own comfort and
consolation. 21
1
However homely this illustration, yet how striking. No family has been many
years without that uneasy anxiety—earnest seeking the doctor to alleviate
their sufferings, or those of a beloved relative, and then the trembling hope
that “his excellent things” may produce the desired effect. Reader, have you
had, at any time, equal anxiety for your soul’s health and salvation? What has
been the result?—Ed.
2
How delightfully but solemnly is this illustrated in the “Pilgrim’s
Progress.” The wicket-gate, at the head of the way, at which the poor burdened
sinner must knock and obtain an entrance by Christ the door. It may be like
Mercy, with a trembling but sure hope. And then the glorious entrance into the
Celestial City itself, after crossing the river which has no bridge. This was
opened to Christian, but shut against Ignorance and against Turnaway of the Town
of Apostasy.—Ed.
3
Much confusion appears to exist in the minds of many in reference to the “strait
gate” mentioned in the text, as this passage is frequently introduced into
exhortations to the unconverted. It is addressed exclusively to professors of
religion—to those who profess to have set out for the Celestial City, and
seems to say, Beware of the form of godliness without its power—of the
profession without the possession! For, as old Mason truly said, “They fall
deepest into hell that fall backward.” The “striving” here alluded to
refers to the whole course of the believers’ life, with its end in view—“We
labour to be accepted of him” “Give diligence,” by adding to faith virtue,
&c., “to make your calling and election sure; for so an entrance shall be
ministered unto you abundantly into the everlasting kingdom of our Lord and
Saviour Jesus Christ.” (2 Peter 1:5-11)
4
How well does our unlettered author give the meaning of strive, agonize.—Ed.
5
Reader, while we bless God for being mercifully relieved from those bodily
privations and sufferings through which our pilgrim fathers passed, forget not
that Satan plies all his arts to allure our souls from the narrow path. If we
are saved from tedious imprisonments in damp dungeons—if Antichrist has lost
much of his power, the flatterer is ever at hand to entangle us in his net—the
atheist is ever ready, by his derision and scorn, to drive us back to the City
of Destruction.—Ed.
6
In the edition printed 1692, “an holiday saint” is used. Saints’ days were
holidays upon which the gayest dress was put on; but the outward affectation of
religion in pious company is better expressed by “holiday suit,” and I have
followed all the modern editors in concluding that the word “saint” is a
typographical error.—Ed.
7
See the character of By-ends and his companions in the “Pilgrim’s Progress.”
8
O how few professors feel that the judgment of man is as nothing in comparison
with that of a heart-searching God. Thousands would tremble at the thought of
outwardly committing these great crimes, but who inwardly, in spirit, are daily
guilty of them before God. He who is kept by Divine power from spiritual sins,
is alone safe from the commission of carnal sins.—Ed.
9
It is an awful fact that in every age of the church these “blundering
raw-headed preachers” have abounded. It is a singular appellation to make use
of to those who strut in black, and vainly pride themselves upon being descended
from the apostles. Alas! how many are those whose hearts and heads are raw
indeed as to any influences of vital religion, and whose whole ministry is
calculated to mislead the souls of their fellow-sinners as to their eternal
hopes. Reader, how solemn is our duty to examine what we hear by the unerring
Word—to try all things, and hold fast that only which is good.—Ed.
10
More particularly in the “Jerusalem Sinner Saved”—“He that would be
saved by Jesus Christ, through faith in his blood, cannot be counted for such,”
&c. The sin against the Holy Ghost is an abandonment of Christianity—“to
crucify the Son of God afresh, and put him to an open shame.” (Heb 6:6) Poor
trembler, wouldst thou crucify the Son of God afresh? If thy conscience says,
Never! never! thou hast not committed this unpardonable sin.—Ed.
11
The wedding garments being provided by the host, this man must have refused it,
and insults his King by sitting among the guests in his ordinary apparel. O
reader, before you take a seat at the Lord’s table, take prayerful care to be
clothed with the robe of righteousness, otherwise you will eat to your utter
condemnation and may, after all, be cast into outer darkness.—Ed.
12
May these searching words make an indelible impression upon the heart of
every reader. How striking, and alas! how true, is this delineation of
character. Religious when in company with professors—profane when with
the world; pretending to be a Christian on a Sunday; striving to climb
with Christian the Hill Difficulty—every other day running down the hill
with Timorous and Mistrust. Such may get to the bottom of the hill, and
hide themselves in the world; but they can never lie concealed from God’s
anger, either in this world, or in the bottomless pit, whither they
are hurrying to destruction.
“Sinner,
O why so thoughtless grown?
Why
in such dreadful hast to die?”—Ed.
13
“Tend it,” or attend to it. What madness does sin engender and foster! The
trifles of time entirely occupy the attention, while the momentous affairs of
eternity are put off to a more convenient opportunity.—Ed.
14
Lowth’s translation of this passage in Isaiah 6:13 not only confirms Bunyan,
but exhibits his view in a more prominent light:—“And though there be a
tenth part remaining in it, even this shall undergo a repeated destruction; yet
as the ilex and the oak, though cut down, hath its stock remaining, a holy seed
shall be the stock of the nation.”—Ed.
15
How solemn the thought—there is but little wheat in comparison with all the
grass and vegetable produce of the earth; and in the harvest how much chaff and
straw, which grew with the wheat, will be cast out! Well may it be said, Look to
it, professors.—Ed.
16
The word “faith” was changed in 1737 for “repentance,” which has been
continued in subsequent editions; “faith” is right. Awakenings and
repentance are classed together under the first head, and faith under the
second.—Ed.
17
Many readers will cry out, Who then can be saved? Without charity, or the love
of Christ in the heart, all faith and works are but dross. Love is the
touchstone of faith and works—not to glorify ourselves, but him who has bought
us with his own most precious blood. Carry the solemn inquiry to the throne of
grace, Have I passed from death unto life? for whosoever thus liveth believeth
in Christ, and amidst the fatal wreck of professors, he shall never die.—Ed.
18
“To doubt”; to suspect, make a question of, reconsider.—Ed.
19
When Talkative asked Faithful what difference there is between crying out
against and abhorring sin, he answered, “O! a great deal; a man may cry out
against sin of policy, but he cannot abhor it but by virtue of a godly antipathy
against it. I have heard many cry out against sin in the pulpit, who yet can
abide it well enough in the heart, house, and conversation.”—Pilgrim’s
Progress.
20
Similar to By-ends who never strove for heaven against wind or weather; was most
zealous when religion walked in his silver slippers, and walked with him in the
streets, while the sun shone, and people applauded him.—Pilgrim’s Progress.
21
The striving inculcated in this treatise reminds us of Hopkins’ bold appeal to
conscience. He says, “There must be a holy roughness and violence, to break
through all that stands in our way; neither caring for allurements, nor fearing
opposition, but by a pious obstinacy and frowardness, we must thrust away the
one and bear down the other. This is the Christian who will carry heaven by
force, when the whining pusillanimous professor, who only complains of
difficulty, but never attempts to conquer it, will be for ever shut out!”—Ed.