1. An intimation of the kingdom of heaven 2. A description of the entrance into it 3. An Exhortation to enter into it and 4. A motive to inforce 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 whether but into a state or place or both and therefore when you reade 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 's 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 Sion the heavenly Jerusalem the general assemblie and Church of the first born which are written in heaven Heb. 12. And therefore the words signifie unto us that there is a state most glorious and that when this world is ended and that this place and state is 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 hazzardoâ—s 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 lusts to intangle nor any inchanting 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 immortalitie and eternal life there is the glory the 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 Sion O this heavenly Jerusalem 2 Cor. 5. 1 2 3 4. Psal. 16. 11. Luk. 20 35 36. Heb. 12. 12 23 14. Behold therefore what a great thing the Lord Jesus hath included by this little word in in this word is wrapt up an 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 elect have obtained it This should teach us not only to reade 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 give 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 somtimes 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 timeing of the several things contained therein see Rom. 4. 9 10 11. Gala. 3. 16 17. Heb. 8. 13. but Secondly 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 1. It is called a gate 2. A strait gate strive to enter in at the strait gate 1. 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 till 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. chap. 13. 19 20. And so you finde of this gate of heaven when the five wise virgins came the gates were open but afterward came the other virgins and the door was shut Matt. 11. So then the entrance into heaven is called a gate to shew 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 reade in the Scriptures of two gates or doors through which they that go to heaven must enter 1. There is the door of faith the door which the grace of God hath opened to the gentiles this door is Jsus Christ as also himself doth testifie saying I am the door c. Acts. 14. 27. Joh. 10. 9. By this door men enter into Gods favour and mercy and finde 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 it self the entrance into the celestial mansion-house and that is the gate mentioned in the text and the door mentioned twice in the verse that follows And thus 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 Jacobs ladder stands in Bethel Gods house and the other end reacheth up to the gate of heaven Gen. 28. 10 11 12 13 14 15 16 17. Jacobs 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. and Joh. 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 shuteth men out of that place or kingdom where Abraham and Isaac and Jacob is which place is that paradice 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 Luk. 13. â—0 chap. 23. 24. 2 Cor. 12. 1. 2. 3. 4. 5. 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 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
then they will see that the blessednesse 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 Râ—vel 22. 14. To prove that they will seek although I have done it already yet reade these texts at your leisure Matt. 25. 11. chap. 7. 22. Luk. 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 blessednesse 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. I but then they shall hear and see too and when this comes to passe 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 â—â—â—e clear then 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 casraways 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 no where but within 4. Now they will see what glory the godly are possessed with how they rest in Abrahams bosom how they enjoy eternal glory how they walk in their white robes and are equal to the Angels O the savour and blessedness and unspeakable happyness that now Gods 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 Luk. 16. 22. 23. 13. 28. Will seck to enter in Q. But some may say how will they seek to enter in Answ. They will put on all the considence 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 a while but the son of God disccovering himself their confidence failed their lamps went out the door was shut upon them and they were kept out Matt. 25. 1 2 3 4 5 6 7 8 9 10 11 12. 2. They will seek to enter in by crouding 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 an hundred white ones why even thus it faired 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 other he had this dreadful salutation friend how camest thou in hither not having on a wedding-garment and he was speechless though he could swagger it out amongst 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 said the king 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 12 13. 3. They will seek to enter in by pleading their profession and admittance to the Lords Ordinances when they were in the world Lord we have eat 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 hoâ— they subjected to his ministry how they wrought for him what good they did in the world and the like Matt. 7. 22. but neither will this help them the same answer that the two former had the same have these depart from me ye workers of iniquity 5. They will seek to enter in by pleading excuses where they cannot evade conviction The flothful servant went this way to work when he was called to account for not improving his Lords mony Lord says he I knew thou wast an hard man reaping where thou hast not sowed and gathering where thou hast not strewed and I was a fraid c. either that I should not please in laying out thy mony or that I should put it into hands out of which I should not get it again at thy need and I went and 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 imbezled I have not spent nor lost thy mony lo there thou hast that is thine Matt. 25. 24 25 26 27. There are but few will be able to say these last words at the day of judgment the most of professors are for imbezzeling mis pending and slothing away their time their talents their opportunities to do good in but I say if he that can make so good an exeuse as to say lo there thou hast what 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 Lords mony be cast as unprofitable into utter darkness where shall be weeping and gnashing of teeth what will they do that have neither took 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 seed him did not give