Selected quad for the lemma: mercy_n
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A30209
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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.
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Bunyan, John, 1628-1688.
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1676
(1676)
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Wing B5600; ESTC R26567
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52,935
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156
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willing he is to save poor sinners 2 Cor. 4. 2. 3. Thirdly the poor ignorant world miss of heaven because they putt off and defer coming to Christ until the time of Gods 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. 12. 13. Fourthly the poor ignorant world miss of heaven because they have false apprehensions of Gods 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 jealousie shall smoak against that man and all the curses that are written in this book shall be upon him and God shall blot out his name from under heaven Dent. 29. 19 20 21. Fifthly 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 2 3 4 5. Rom. 9. 30 31. Sixthly The poor carnal world miss of heaven because by unbelief which reigns in them they are kept for ever from being cloathed with Christs righteousness and from washing in his blood without which there is neither remission of sin nor justification But to pass these till anon I come in the next place to shew you some reasons why the professor falls short of heaven First In the general they rest in things below special grace as in awakenings that are not special in repentance that is not special in faith that is not special c. and a little to run the 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 â—â—are 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 sincerly to Christ the convictions of the other doth drive them to the law and the law to desperation at last 2. There are also convictions that shew a man his necessity of Christ but wanting grace to lay hold effectually on Christ they joyn the law also with the Savior and so perish or through despair of obtaining the power of grace they rest in the notions and profession of grace and so perish 3. 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 acknowledgement of sin and one that hath the other repentance may acknowledg 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 King 21. 29. 4. Saving repentance is attended with self-loathing but he that hath the other repentance may have loathing of sin too 2 Pet. 2. 22. a loathing of sin because it is sin that he cannot have but a loathing of sin because iâ— 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 liâ—k it up as before it troubled him 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. 14 15 16. 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. â—0 7. Saving repentance makes a mans heart very tender of doing any thing 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 word of the Lord Numb 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 1. He may be awakened 2. he may acknowledge his sin 3. he may cry out under the burden of sin 4. he may have humility for it 5. he may loath it 6. may have prayers and tears against it 7. may delight to do many things of God 8. may be afraid of sinning against him and after all this may perish for want of saving repentance Secondly 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 you are of your father the devil and the lusts of your father ye will do Jo. 8. from â— 30. to v 44 2. Saving faith is wrought by the word of God and so may the faith be that is not saving Luk. 3. 13. 3. Saving faith looks for justification without works and so may a faith do that is not saving Jam. 2. 18. 4. Saving faith will sanctifie 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 and Demas and others see 2 Pet. 2. 5. Saving faith will give a man tasts of the world to come and also joy by them tasts and so will the faith do that is not saving Heb. 6. 4. 5. Luk. 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 to that is not saving 1 Cor. 13. 1. 2. 3. 4. 7. Saving faith will help a man to look for an inheritance in the world to come and that may
neglected Christ will make at that day of death and judgment Heb. 10. 31. 11. Put thy self often in thy thoughts before Christs judgment-seat in thy sins and consider with thy self 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 1. They were once in the world as I now am 2. They once took delight in sin as I have done 3. They once neglected repentance as Satan would have me do 4. But now they are gone now they are in hell now the pit hath shut her mouth upon them Thou mayest also doubt thy thoughts of the damned thus 1. If these poor creatures were in the world again would they sin as they did before would they neglect salvation as they did before 2. 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 coulde t 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 â—â—ver 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 awakned I think I had as good go no further I am indeed under conviction but I may perish if I go on in my sins I can but perish and 't is ten twenty a hundred to one if I be saved should I be never 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 I had as good never seek who told thee so must no body seek because few are saved this is just contrary to the text that bids us th 〈…〉 strive strive to enter in because 〈◊〉 gate is strait and because many will seek to enter in and shall not be able â—uâ— 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 saâ—dest way about but who can tell though there should not be saved so mâ—â—y as there shall but thou mayst be â—ne of that few They that miss of lâ—â—e perish because they will not let go their sins or because they take up in profession short of the saving saith of the Gospel They perish I say because they are content with such things as will not prove graces of a saving nature then they come to be tryed in the sire otherwise the promise is free and full and everlasting Him that cometh to me says Christ I will in no wise câ—st out for God so loved the world that he gave his only begotten son that whosoever believeth in him might not perish but have everlasting life Ioh. 6. 37. wherefore let not this thought few shall be saved weaken thy heart but let it cause thee to mend thy pace to mend thy crys 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 maist be saved Thirdly 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 fâ—r 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 First 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 then they hear me a word or two If I speak with the tongue of men and angels and have not charity that is love to God and Christ and saints and holyness I am nothing no child of God and so have nothing to do with heaven 1 Cor. 13. a prating tongue will not unlock the gates of heaven nor blinde the eyes of thy judge look to it the wise in heart will receive commandments but a prating fool shall fall Pro. 10. 8. Secondly covetous professor thou that mak'n a gain of religion that usest thy profession to bring grift to thy mill look to it also gain is not godlyness Iudas's 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 religions for filthy â—uâ—re â—uke Ezek. 33. 31. Thirdly 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 reade what Peter says you are the share 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 errour 2 Pet. 2. 18. besides the holy Ghost hath a great deal against you for your feastings and eating without fear not for health but gluttony Jud. 12. further Peter saies that you that count it pleasure to riot in the day time are spots and blemishes sporting your selves with your own deceivings 2 Pet. 2. 13. And let me ask did God give his word to justifie your wickedness or doth grace teach you to plead for the flesh or the waking provision for the lusts thereof of these also are they that feed their bodyes to strengthen their lusts under pretence of strengthning frail nature But pray remember the text many I say unto you will seek to enter in and shall not be able Fourthly 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 midest of their zeal for their opinions pray do you also observe the text many I say unto you will seek to enter in shall not be able Fifthly 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 godlyness it will leave him in his fins nay he standeth now in them in the sight of God 2 Tim. 3. 5. and is one of the many that will seek to enter in and