THE STRAIT GATE OR Great Difficulty of Going to HEAVEN PLAINLY Proving by the Scriptures that not only the rude and profane but many great professors will come short of that Kingdom By John Bunyan 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 that go in there at Because strait is the gate and narrow is the way that leadeth unto life and few there be that find it Matt. 7. 13 14. LONDON Printed for Francis Smith at the Elephant and Castle near the Royall Exchange in Cornhill 1676. To the READER Courteous Reader 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 â—ewne s of them that shall be saved and 〈◊〉 proves that many an high professor will come â—hort of eternal life wherefore the matter must needs be sharp and so disliked by some but â—et it not be rejected by thee The text calls for sharpness so do the times yeâ— the faithful discharge of my duty towards thee hath put me upon it I do not now pipe but mourn and 't will be well for theâ— if thou canst gratiously lament Mâ—â—â— 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 reade me therefore yea reade 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 awakning work if God will make it so was prepared for thee If there be need and it wounds get â—ealing by blood if it disquiets gâ—t peace by blood if it takes away all thou hast because 't 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 maist be rich and white rayment that thou maiest be cloathed and that the shame of thy nakedness doth not appear and anoint thine eyes with eye-salve that thou maiest see Revel 3. 18 Self-flatteries self-deceivings are easie and pleasant but damnable the Lord give thee an heart to Judge right of thy self right of this book and so to prepare for eternity that thou maist not only expect entrance but he received into the kingdome of Christ and of God Amen So prays thy friend J. B. Luke 13. 24. Strive to enter in at the strait gate for many I say unto you seek to enter in and shall not be able THese are the words of our Lord Jesus Christ and are therefore in an 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 â— 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 ver 2â— A serious question not such as tended to the subverâ—ion of the hearers as too many now adaies 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 therefore he prepareth and giveth such an answer as was without the least retort or shew of distaste such an answer I say as carried in it the most full resolve to the question it self 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 1. An answer and that in the affirmative the gate is strait many that seek will not be able therefore but few shall be saved 2. 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 by way of Observation By way of Explication 1. The words are to be considered with reference to their general scope 2. And then with reference to their several phrases 1. The general scope of the text is to be considered and that is that great thing Salvation for these words do immediatly 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 to seek that we may be effectualy 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 kingdome 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 mens houses thrust into a hole and not thought on for many moneths because the houshold people have no wounds nor sores In time of sickness what so set by as the Doctors glasses and gally-pots full of his excellent things but when the person is grown well the rest is thrown to the dunghil Oh when men are sick of sin and afraid of damning what a text is that where this word saved is â—ound 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 the phisitian 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 emptyness to them they also that believe themselves priviledged in all the blessedness that are wrapped up in that word blesse and admire God that hath saved them wherefore since the thing intended both in the question and the answer is no less then the salvation of the soul I beseech you to give the more earnest heed Heb. 21. But to come to the particular phrases in the words and to handle them orderly in the words I finde four things
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 your selves 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 the 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 sais Christ as he saith in another place It is I that speak behold it is I. â—he person whose words we have now under consideration was no blundering raw-headed preacher but the very wisdom of God his son and him that hath lâ—in in his bosom from everlasting and consequently had the most perfect knowledg of his fathers will and how it would â—are 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 word 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 finâ—e the truth of the perishing of many professors asserted and confirmed by Christs own mouth This consideration carrieth great awakning in it but into such a fast sleep are many now adays fallen that nothing will awaken them but that shril and terrible cry behold the bridegroom comes 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 First There is in the world a thing like grace that is not 1. This is evident because we reade that there are some that not only make a fair shew in the flesh that glory in 〈…〉 that appear beautiful on ward 〈…〉 God 's people but have not the grace 〈◊〉 Gods people Gal. 6. 12. 〈…〉 â—ut 23. 27. Isâ— 5 2 〈…〉 ose frequent cautions that are every where in the Scriptures given us about this thing Be not deceived let a man examine himself examine your selves whether you be in the faith all these expressions intimate to us that there may be a shew of or a thing like grace where there is no grace indeed Galat. 6. 7. 1 Cor. 11. 28. 2 Cor. 13. 5. 3. This is evident from the conclusion made by the holy Ghost upon this very thing for if a man thinketh 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 determâ—nâ—s upon this poâ—â—â— to â—â—t that they do â—o â—câ—eâ—ve themselves for 〈…〉 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 also 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 Gods elect no love of the spirit no repentance unto salvation no sanctification of the spirit and so consequently no saving grace but Secondly 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 ordinarily befal professors 1. 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. Mar. 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 Joh. 15. 16. Judg. 22. 2. This sin doth most ordinarily besal professors for there are few if any that are not professors that are at present capable of sinning this sin They which were once eâ—lightned and have tasted the heavenly gift that were made partakers of the holy Ghost and have tasted the good word of God and the powers of the world to come Heb. 6. 4. 5. of this sorr are they that commit this sin Peter also describes them to be such that sin the unpardonable sin For if after they have escaped the pollution of the world through the knowledg of our Lord and saviâ—â—r Jesus Christ they are again intangled therein and overcome the latter end is worsâ— with them then the beginning 2 Pet. 2. 2. That other passage in the tenth of the hebrews holdeth forth the same thing for if we sin wilfully after wâ— have received the knowledge of the truth there remaineth no more sacrifice for sin but a certain fearful looking for of Judgment and fiery indignation that shall devour the adversaryes 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 this sin by delusions and doctrins 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 1 Pet. 2. 22. I shall not here give you a particular description of this sin that I have done elsewhere 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 then the 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 stopt 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
be another woman the prophet the Lord Jesus would soon finde thee out what wilt thou do poor sinner heavy tidings heavy tidings will attend thee except thou repent poor sinner 1 King 14. 2 5 6. Luk. 13. 3 5. O the dreadful state of a poor sinner of an open profane sinner every body 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 harlots house is the way to hell going down to the chambers of death Pro. 2. 18. chap. 5. 5. chap. 7. 27. 2. Poor swearing and theivish sinner God hath prepared the curse that every one that stealeth shall be cut off as â—n this side according to it and every one that swrareth shall be cut off on that side according to it Zech. 5. 3. 3. Poâ—r drunken sinner what shall I say to thee Wo to the drunkards of Ephreim wo them that are mighty to drink wine and men of strong drink they shall not inherit the kingdom of heaven Isa. 28. chap. 5. 11 12. 1 Cor. 6. 9 10. 4. Poor covetous worldly man Gods word saies that the covetous the Lord abhorreth that the covetous man is an idolater and that the covetous shall not inherit the kingdom of God Psal. 10. 3. Ephes. 5. 5. Joh. 2. 15. 1 Cor. 6. 9 10. 5. And thou lyar what wilt thou do All lyars shall have their part in the lake that burneth with fire and brimstome Revel 21. 8 27. I shall not in large poor sinner let no man deceive thee for because of these things cometh the wrath of God upon the children of disobedience Ephes. 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 Gods axe lieth at thy root and hell-fire is right underneath thee I say again awake Every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire Gen. 4. 7. Matt. 3. 10. Poor sinner awake eternity is coming his son they are both coming to judge the world awake art yet asleep poor sinner let me seâ— 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 Pet. 3. Hark again the sweet morsels of sins will then be fled and gone and the bitter burning fruits of them only left what saist thou now sinner canâ—t thou drink hell fire will the wrath of God be a pleasant dish to thy taâ—t this must be thine every days meat and drink in hell sinner I will yet propound to thee Gods ponderous question and then for this time leave thee Can thine heart endure or can thy hands be strong in the day that I shall deal with thee saith the Lord Ezek. 22. 14. what saist 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 Psal. 11. 6. repent sinners Secondly my second word is to them that are upon the potters wheel concerning whom we know not as yet whether their convictions and awaknings will end in conversion or no several things I should say to you both to further your convictions and to caution you from staying any where 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 Ephes. 2. 45. 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 1. Take heed of stiffling 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 maids elbow to blow out her candle as saâ—â— as she lights it at the fire convinced sinner God lighteth thy candle and thou put â— it out God lights it again and thou puttest it out yea how ofâ— is the candle of the wicked put out Iob. 21. 17. At laâ— God resolâ—eth 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 â—â—â—â—ble up in 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 't is better to see it here then in hell for thou maiest 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 Gods wrath will follow and then may thy latter end be worse then thy beginning 2 Pet. 20. 3. Take heed of bad company and evil communications for that will corrupt good manners God saith evil company will turn thee awâ—y from following him and will tempt thee to serve other Gods devils so the anger of the Lord will be kindled against thee and destroy thee suddenly Deut. 7. 3. 4. Beware of such a thought as bids thee delay repentance for that is damnable Pro. 1. 24. Zee 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 Pro. 13. 20. 6. Give thy self 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 beest not found in Jesus Christ. 8. Keep in remembrance that Gods eye is upon thy heart and upon all thy wayes can any hide himself in secret places that I should not see him saith the Lord do not I fill heaven and earth saith the-Lord Jer. 23. 24. 9. Be often imeditating upon death and judgment Eccle. 11. 9 chap 12. 14. 10. Be often thinking what a dreadful end sinners that have
that make it strait 1. There is sin 2. There is the word of the law 3. There are the Angels of God First 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 inlarged 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 Psal. 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 kingdome of Christ and of God therefore let no man deceive you with vain words for because of these things comes the wrath of God upon the children of disobedience neither will a profession be able to excuse them Ephes. 5. 3. 4. 5. 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 afterwards destroyed them that believed not so we see that notwithstanding their beginning they could not enter in because of unbelief Judâ— 5. Heb. 3. 19. Secondly 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 justifyed by the works of the law yet unlesse the righteousness and holyness by which they attempt to enter into this kingdom be justified by the law 't is in vain once to think of entring in at this strait gate now the law justifieth not but upon the account of Christs righteousness if therefore thou be not indeed found in that righteousnes thou wilt finde the law lie just in the passage into heaven to keep thee out every mans 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 passe away before one jot or title 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 barr 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 by the spirit of our God 1 Cor. 6. 9. 10. 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 Thirdly There are also the Angels of God and by reason of them the gate is strait The Lord Jesus calleth the to gather the ungodly into bundels 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 gate-way 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 forth 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 Mat. 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 binde them in bundles to burn them This therefore is a third Difficulty the Angels will make this enterance strait yea too strait for the unjustified and unsanctified to enter in thither I come now 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 thâ—â— 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 2. It also suggesteth that many will be the difficulties that professors will meet with before they get to heaven 3. 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 1. Quest. What doth this word strive import 2. Quest. How should we strive 3. Quest. Why should we strive First What doth this word strive import Answ. When he saith strive It is as much as to say bend your selves to the work with all your might Whatsoever thy hand findeth to do do it with all thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Eccles. 9. 10. thus Sampson did when he set himself to destroy the Philistins 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 Chro. 29. 2. And thus must thou do if ever thou entrest into heaven 2ly When he saith strive he calleth for the minde and the will that they should be on his side and on the side of the things of his kingdome for none strive indeed but such as have given the son of God their heart of which
the minde and will are a principal part for saving conversion lieth more in the turning of the minde and will to Christ and to the Love of his heavenly things then in all knowledge and Judgment and this the Apostle confirmeth when he saith stand fast in one spirit with one minde striving c. Philip. 1. 27. 3ly And more particularly this word strive is expressed by several other terms as 1. It is expressed by that word so run that you may obtain 1 Cor. 9. 24. 25. 2. It is expressed by that word fight the good fight of faith lay hold of eternal life 1 Tim. 6. 12. 3. It is expressed by that word labour not for the meat that perisheth but for that meat that endureth to everlasting life Joh. 6. 27. 4. It is expressed by that word we wrestle with principalities and powers and the rulers of the darkness of this world Ephes. 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 Secondly the second question is how should we strive Answ. 1. The answer in general is thou must strive lawfully and if a man also strive for the mastery yet is he not crowned except be strive lawfully 2 Tim. 25. But you will say what is it to strive lawfully Answer 1. to strive against the things which are abhored 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 comdemned 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 Mar. 9. 43 45 47. 2ly To strive lawfully is to strive for those things that are commended in the word But thou O man of God fly the world and follow after that is strive for righteousness godlyness faith love patience meekness fight the good â—ight of faith lay hold on eternal life c. 1 Tim. 6. 11. 12. 3ly He that striveth lawfully must be therefore very temperate in all the good and lawful things of this life And every one 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 vanity of their hearts to close with them and to hang about their necks and make their striving to stand rather in an out-cry of words then 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. 4ly 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 Colo. 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 〈◊〉 the subverting of the hearers 1 Tim. 2. 14. But alas how many professors in our days are guilty of this transgression whose religion stands chiâ—fly if not only in a few unprofitable questions and vain ranglings about words and things to no profit but to the destruction of the hearers Tit. â— 9. 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 mens sins he does not countenance his own 3. In the striving strive to believe strive for the saith of the Gospel for the more we believe the Gospel and the realitie of the things of the world to come with the more stomack and courage shall we labour to possess the blessedness Philip. 1. 27. Heb. 4. let us labour therefore to enter into that rest lest any man fall after the same example of unbelief 4. As we should strive for and by faith so we should strive by prayer Rom. 15. 30. by fervent and effectual praiers O the swarms of our praierless professors what do they think of themselves surely the gate of heaven was heretofore as wide as in these our dayes but what striving by praier was there then among Christians for the thing that gives admittance into this kingdom over 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 so fight I not as one that beats the air but I keep under my body and bring it into subjection left that by any means when I have preached the Gospel to others I my self should be a castaway 1 Cor. 9. 27. But all this is spoken principally to professors so I would be understood 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 no less then 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 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 who he may devover 1 Pet. 5. 8. these fallen Angels they are always watchful diligent unwearied they are also mighty subtle and malicious seeking nothing more then the damnation of thy soul O thou that art like the heartless dove strive 3. Strive because every lust strives and wars against thy soul the flesh lusteth against the spirit dearly beloved I beseech you said Peter as strangers and pilgrims abstain from fleshly lusts which war against the soul Gal. 5. 17. 't is a rare thing to see or finde out a Christian that indeed can bridle his lusts but no strange thing to see such professors that are not only bridled but sadled too yea and ridden from lust to sin from one vanitie 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 beeâ—t 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
of these 5. Sometimes this word many intendeth those poor ignorant deluded souls that are ledd away with every winde 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 â— Pet. 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 everlasting shaâ—â— and contempt Dan. 12. 2. compared with Joh. 5. 28. 29. 7. Laâ—â—ly Sometimes this word many intendeth the good only even them that shall be saved Luk. 1. 10. chap. 2. 34. Since then that the word is so variously applied let us enquire how it must be taken in the text and. 1. It must not be applied to the sincerely godly for they shall never perish Joh. 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 done many wonderful works Luk. 13. 26. Matt. 7. 22. These are the many intended by the Lord in this text though others are also 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 finde it but it seems the cast-aways in my text did sinde it for you reade 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 finde it will seek to enter in and shall not be able I finde 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 falen under present guilt and the dreadful fears of the wrath of the lamb Revel 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 caâ—â—ing out of devils and many wonderful works to pleade 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 For many c. 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 many 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 then 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 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 Mar. 11. 22. Pet. 3. 16. Heb. 13. 5. Philip. 4. 5. Matt. 10. 37 38 39. Colo. 3. 1 2 3 4 Mich. 6. 8. Revel 2. 10. Joh. 15. 17. 1 Joh. 4. 21. Matt. 5. 4â— Pro. 23. 26. Colo. 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 there accounts as upon the accounts of others but here it is not so the I say unto you in this place it immediatly concerned some of themselves I say unto you ye shall begin to stand without and to knock saying Lord Lord open to us and he shall answer and say unto you I know you not whence you are then shall ye begin to say we have eat and drunk in thy presence and thou hast taught in our streets But he shall say I tell you I know you not whence you are depart from me â—allâ—â—â— workers of iniquity 't is you you you that I mean I say unto you It is common with a professing people when they hear a smart and thundring Sermon to say now has the preacher paid off the drunkard the swearer the lier the covetous and adulterer forgetting that these sins may be committed in a spiritual and mistical way There is spiritual drunkenness spiritual adultery and a man may be a lier that calls God his father when he is not or that calls himself a christian and is not Wherefore perhaps all these thunders and lightnings in this terrible Sermon may more concern thee then thou art aware of I say unto you unto you professors may be the application of all this thunder Rev. 2. 9. chap. 3 9. I say unto you Had not the Lord Jesus designed by these words to shew what an overthrow will one day be made among professors he needed not to have you'ed 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 hearer the workers of miracles and workers of wonders may all be in danger of damning notwithstanding all their attainments And to a waken us all about this truth therefore the text muâ—tâ—run thus for many I say unto you will seek to enter in and shall not be able See you not yet that the professor is in danger and that these words I say unto you are a Prophesie 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 twenty eight verse of
world when it was most populous even in the days of Noah we reade 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 Pet. 3. â—0 He touches a second time upon this truth saying he spared not the old world but saved Noah the eight person preâ—câ—er of righteousness bringing in the sloud upon the world of the ungodly mark all the rest are called the ungodly and there were also a world of them 2 Pet 2. 5. 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 troden which were cut down out of nine whose foundation was overflown with a sloud which said unto God depart from us and what can the almighty do for them Job 22. 15. 16. 17. 18. There were therefore but eight persons that escaped the wrath of God in the day that the sloud 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. 6. 11. 6. 1 Pet. 3. 19. 20. Nay I must correct my pen there were but seven of the eight that were good for Ham though he scaped the Judgment of the water yet the curse of God overtook him to his damnation Secondly when the world began again to be replenished and people began to multiply therein how few even in all ages do we reade of that were saved from the damnation of the world 1. One Abraham and his wife God called out of the land of the Caldeans I called said God Abraham alone Isa. 51. 1. 2. 2. One Lot out of Sodom and Gomorah out of Adma 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 nineteenth of Genesis wherefore Peter observes that Lot only was saved He turned the citys of Sodom and Gomorah into ashes condemning them with an overthrow making them an example unto those that often should live ungodly and delivered just Lot that righteous man reade 2 Pet. 2. 6. 7. 8. Jude says that in this condemnation God over-threw not only Sodom and Gomorah but the cities about them also and yet you finde none but Lot could be found that was righteous either in Sodom or Gomorah or the cities about them wherefore they all of them suffer the vengance of eternal fire vers 7. Thirdly come we now to the time of the Judges how sew then were the godly even then when the inhabitants of the villages ceased they ceased in Israel the high ways of God were then unoccupied Judg. 5. 6. 7. Fourthly 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 Psal. 12. 1. Fifthly In Isaia's time the saved were come to such a few that he positively says but that there were a very small number left God had made them like Sodom and they had been like unto Jomorah Isa. 1. 8 9. Sixthly It was cryed unto them in the time of Ieremiah that they should run to and fro through the streets of Jerusalem and see and know and seek in the broad places thereof if ye can finde a man if there be any that executeth judgment that seeketh the truth and I will pardon it Ier. 5. 1. Seventhly God shewed his servant Ezâ—kiel how few there would be saved in his day by the vision of a few hairs saved out of the midest of a few hairs for the saved were a few saved out of a few Ezâ—k 5. 3 4 5. Eighthly you finde in the time of the Prophet Micha how the godly complain that as to number they then were so few that he compares them to those that are left behinde when they had gathered the summer-fruit Mic. 7. 1. Ninthly 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 25 26 27 28 29. Tenthly John who was after Christ saith that the whole world lies in wickedness that all the world wondred 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 Joh. 5. 19. Revel 13. 3 8 16. Eleventhly should we come to observation and experience the shew of the countenance of the bulk of men doth witness against them they deciare their sin like 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 knowledg of thy ways or what 's the Almighty that we should serve him it's 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 shew you to what the saved are compared in the Scriptures First they are compared to an handful there shall be an handful of corn in the earth upon the top of the mountains c. Psal. 27. 16. this corn is nothing else but them that shall be saved Matt. 3. 12. chap. 13. 30. But mark there shall be an handful what 's an handful when compared with the whole heap or what 's an handful out of the rest of the world Secondly As they are compared to an handful so they are compared to a lillie among the thorns Song 2. 2. which is rare and not so commonly seen As the lillie among thorns saith Christ so is my beloved among the daughters 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 as a bryer and the most upright of them as a thorn-hedge Mich. 7. 4. 2 Sam. 23. 6. 2. I know that she may be called a lillie amongst thorns also because she meets with the pricks of persecution Ezek. 2. 6. chap. 29. 24. 3. she may also be thus termed to shew the disparitie that is betwixt hypocrites and the Church Luk.
8 14. Heb. 8. But this is not all the saved are compared to a lillie among thorns to shew you that they are but few in the world to shew you that they are few and rare for as Christ compares her to a lillie among thorns so she compares him to an apple-tree among the tres of the wood which is rare and scarce not common Thirdly 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 undesiled is but one Song 6. 8. 9. according to that of Jeremiah I will take you one of a city Ier. 3. That saying of Paul is much like this know you 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 of them that run and lose They that run in a race run all but one receives the prise let there then be threescore queens and fourscore concubines and virgins without number yet the saved are but few Fourthly they that are the saved are compared to the gleaning after the vintage is in wo is me said the Church for I am as when they have gathered the summer fruit as the grape gleanings after the vintage is in Mich. 7. 1. The gleanings what 's the gleanings to the whole crop and yet you here see to the gleanings are the saved compared 't is the devil and sin that carry away the cart-loads while Christ and his ministers come after a gleaning But the gleaning of the grapes of Ephraim are better then the vintage of Abiezer Jud. 8. Them that Christ and his ministers glean up and binde up in the bundle of life are better then 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 rainisters 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 upper most 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. Mich. 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 Revel 14. 18. 19. O sinners but few will be saved O professors but few will be saved Fifthly they that shall be saved are compared to jewels And they shall be mine saith the Lord in the day that I make up my jewels Malachi 3. 13. 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 finde hypocritical professors but the saved are not these common things they are Gods peculiar treasure Psal. 35. 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 of 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 treasure are vessels to honor they of wood earth are vessels of dishonour that is vessels for destruction Rom. 9. 21. Sixthly they that shall be saved are compared to a remnant except the Lord had left in us a very small remnant we should have been as Sodom and 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 shew 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 Eâ—r 9. 8. 14. Isa. 10. 20 21 22. chap. 11. 11 16. Ier. 23. 3. Ioel 2. 32. But what 's a remnant to the whole piece what 's a remnant of people to the whole kingdom or what 's a remnant of wheat to the whole harvest Eightly 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 with ut man and the land be utterly desolute and the Lord have removed man far away and there be a great forsaking in the middest 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 Isae 6. 10. 11. 12. 13. but what 's a tenth what 's one in ten and yet so speaks the holy Ghost when he speaks of the holy seed of those that was to be reserved from the Judgment and observe it the fatning 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. Mar. 4. 12. Luk. 8. 10. Joh. 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 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 Secondly therefore I come more particularly to shew you that but few will 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