Works of John Bunyan: THE STRAIT GATE. 375

by Thomas Sadler, oil on canvas, 1684

[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 know the blessedness they shall have that shall be counted worthy to enter in. The reason why this kingdom is so little regarded is because it is not seen; the glory of it is hidden 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 apparent than ever. They will also know how the breath of the Lord, like a stream of brimstone, doth kindle it. O, the sight of the burning fiery furnace prepared for the devil and his angels! This will always make work in the souls of the cast on that day of God Almighty, and then they will seek to enter in.

3. Now, they will see the meaning of such words: hell-fire, everlasting fire, devouring fire, fire that never shall be quenched. Now they will see what “forever” 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, enjoy eternal glory, walk in their white robes, and are equal to the angels. O the favor, 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 forever; and this will make them seek to enter in. (Luke 16:22,23, 13:28)

[How will they seek to enter in.]

“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, trick and trim up their profession, and adorn it with what bravery they can. Thus, the foolish virgins sought to enter in; they trimmed up their lamps and made themselves as acceptable as they could. They shifted briefly to make their lights shine, but the Son of God discovered himself. Their confidence failed, their lamps went out, the door was shut, and they were kept out. (Matt 25:1-12)

2. They will seek to enter by crowding themselves among the godly. Thus, the man without the wedding garment sought to join. He goes to the wedding, gets into the chamber, sits close among the guests, and then, without doubt, concludes he should escape damnation. But, you know, one black sheep is soon seen, though it is 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 a man without 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 came thou in hither, not having on a wedding garment?”

“And he was speechless”; though he could swagger it out among the guests, 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 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 by pleading excuses where they cannot evade conviction. The slothful servant worked this way when he was called to account for not improving his Lord’s money. “Lord,” says he, “I knew thee that thou art a 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 or lost thy money; lo, there thou hast what thine is. (Matt 25:24-28) There are, but few will be able to say these last words on the day of judgment. Most professors are for embezzling, misspending, and slotting away their time, talents, and opportunities to do good. 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 a one shall be called a wicked and slothful servant, if such a one shall be put to shame at the day of judgment, yea, if such a 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 by pleading that ignorance was the ground of their miscarrying in the things 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, “Since ye did it not to one of the least of these,” my brethren, “ye did it not to me.” This plea, though grounded upon ignorance, one of the strongest 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. As,

1. They will make a stop at this gate, this beautiful gate of heaven. They will begin to stand without at the entrance as if loath to go any further. Never did the 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 stop at the gate and knock and call there. This also makes them willing to enter. They will begin to stand without and 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, the pit opens her mouth upon us; Lord, there is nothing but hell and damnation left us, if, Lord, Lord, thou hast not mercy upon us; “Lord, 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 it. 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 forever, mercy is gone forever, Christ hath rejected them forever. All their pleas, excuses, and tears will not allow them to enter this kingdom. “For many, I say unto you, will seek to enter in and shall not be able.”

Works of John Bunyan: THE STRAIT GATE. 374

 

[Two things that befall Professors.]

“I SAY UNTO YOU.” There are two things upon which this assertion may be grounded—1. There is a thing like grace in the world, but it 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 a thing like grace that is not in the world. (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 thinks himself to be something when he is nothing, he deceives himself.” (Gal 6:3) The Holy Ghost here concluded, 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 concerning it. The Holy Ghost also determines upon this point, to wit, that they that do so deceive themselves: “For if a man thinks himself to be something when he is nothing, he deceives himself”; he deceives his own soul, he deceives himself of heaven and salvation. So again: “Let no man beguile you of your reward.” (Col 2:18) (4.) It manifests from the text; “For many, I say unto you, will seek to enter in, and shall not be able.” Alas! Great light, significant parts, great works, and great confidence of heaven maybe 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 from Matthew and Mark: “But whosoever speak 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 who “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 who commit this sin. (Heb 6:4,5) Peter also describes them as such that sin is an unpardonable sin. “For if, after they have escaped the world’s pollutions 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 holds forth the same thing. “For if we sin willfully after that we have received the knowledge of the truth, there remained 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 feeds 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; but such a sin there is, and they that commit it shall never have forgiveness. And I say again, some professors commit this unpardonable sin, yea, more than most are aware of. Let all, therefore, look at 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.

[Import of the words WILL SEEK TO ENTER IN.]

“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. However, 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 why they will seek to enter.

Works of John Bunyan: THE STRAIT GATE. 373

 

[MOTIVE TO STRIVE TO ENTER INTO THIS KINGDOM.]

God calls for faith, good conscience, moderation, self-denial, humility, heavenly-mindedness, love to saints and enemies, and 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)

[Import of the words I SAY UNTO YOU.]

"For many, I say unto you." These latter words carry in them a double argument to prove the truth asserted before: First, he directly pointed at his followers: "I say unto you": Many, I say unto you, even to you that are my disciples, to you that have eaten 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." When they hear a thoughtful and thundering sermon, it is familiar with professing people 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 spiritually and mystically. There is spiritual drunkenness and spiritual adultery, and a man may be a liar who calls God his Father when he is not or who calls himself a Christian and is not.

Wherefore, perhaps all these thunders and lightning in this terrible sermon may more concern thee than thou art aware of: "I say unto you"; unto you, professors, maybe 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 afterward, 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, 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 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 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 total 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. Still, 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 did not speak after this manner, nor yet the holy apostles; 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; HE hath said it; we find the truth of the perishing of many professors asserted and confirmed by Christ's mouth. This consideration carried great awakening in it, but into such a fast sleep are many nowadays fallen that nothing will awaken them but that shrill and terrible cry, "Behold, the Bridegroom cometh; go ye out to meet him."

Works of John Bunyan: THE STRAIT GATE. 372

 

by Thomas Sadler, oil on canvas, 1684

[MOTIVE TO STRIVE TO ENTER INTO THIS KINGDOM.]

“Strive to enter at the strait gate; for many, I say unto you, will seek to enter in and shall not be able.”

Fourth. We now come to the motive our Lord urges to enforce his exhortation.

He told us before that the gate was straight; he also exhorted us to strive to enter thereat, to get those things now that will further our entrance then, and to set ourselves against those things that will hinder our entering.

With this motive, there are five things to be minded about.

1. That there will be a disappointment to some on 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 stands upon the validity of Christ’s word: “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 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!

[Various applications of the word MANY.]—” For many,” &c. I find this word is applied in many various ways in the Scripture.

1. Sometimes it intended 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 the word many intended for those that cleave to the people of God deceitfully and in hypocrisy, or, as Daniel says, “Many shall cleave to them with flatteries.” (Dan 11:34). The word many in this text includes all those who feign themselves better than they are in religion; it included, I say, those that have religion only for a holiday suit to set them out at certain times, and when they come among suitable company.

3. Sometimes this word many intended 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 intended 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 is intended for 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, because of whom the way of truth shall be evil spoken of.” (2 Peter 2:2)

6. Sometimes this word many included all the world, good and evil: “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 may be intended for the good only, even those that shall be saved. (Luke 1:16, 2:34)

[How MANY is applied in the text.] Since then, the word has been so variously applied that 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 worldwide, for no flesh should be saved. 3. It should not be applied to the open profane only, for the hypocrite is excluded. 4. But by the many in the text, our Lord intended, in particular, 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 remarkable intended in this text, consider, so soon as the Lord had said, “Many will seek to enter in, and shall not be able,” he pointed, as with his finger, at the many that then he in particular intended; 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 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, they knocked at it and cried, “Lord, open unto us.” So then, the meaning may seem to be this—many of the few who find it will seek to enter and shall not be able to. I see, on the day of judgment, some will cry to the rocks to cover them, and some will cry at the gates of heaven for entrance. 

Suppose that those who cry to the rocks to cover them are those whose conscience will not suffer them once to look God in the face because they have 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 beautiful 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 in the children of men. Few among the many, among the swarms of professors, have the heart to make the 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, his name, and his ways a stalking horse to their own worldly advantages?

Works of John Bunyan: THE STRAIT GATE. 371

 

[Why should we strive?]

"Strive to enter in." By these words, the Lord Jesus also gave a sharp rebuke to those professors who did not have eternal glory but other temporal things in their eyes because of all the bustle they made about religion. Some there be, what a stir they make, what a noise and clamor, 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 nipped such by predicting 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 is right, striving to enter.

But you will say, How should we try our graces? Would you have us run into temptation to see if they are sound or rotten?

Answ. You need not run into trials; God ordained that enough of them shall overtake you 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, whether thy graces be such as will carry thee in at the gates of heaven or not.

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 this world's most high enjoyment of grace? (Phil 3:14)

But what do you mean by these three questions? I mean, graces show themselves in these seasons, whether they be rotten or sound.

(a.) How do they show themselves true under the first of these?

Answ. By mistrusting our own sufficiency, crying to God for help, desiring rather die than bringing dishonor to the name of God, and counting that, if God be honored 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, confessing, 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 true under the third?

Answ. By prizing the true graces above all the world, praying heartily that God will give thee more, and not being content with all the grace, thou canst be capable of enjoying heaven and glory on this side. (Psa 84:10, Luke 17:5, Phil 3)

"Strive to enter in." The reason why Christ added 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 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)

Works of John Bunyan: THE STRAIT GATE. 370

 

[Why should we strive?]

III. I now come to the third question: why should we strive? Answer—

1. Because the thing you are here exhorted to strive for is worth striving for; it is not less than for a whole heaven and an eternity of felicity there. How will men who have before them a little honor, a little profit, and a little pleasure strive? I say again, how will they strive for this? They do it for a corruptible crown, but we are incorruptible. Methinks this word heaven, and this eternal life, ought to make us strive, for what is there again in heaven or earth like them to provoke a man to strive?

2. Strive because otherwise, the devil and hell will have you. He goes about like a roaring lion, seeking whom he may devour. (1 Peter 5:8) These fallen angels are always watchful, diligent, and 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 lusted 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 hated 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, threats, jails, gibbets, halters, burnings, and a thousand deaths; therefore, strive! Again, suppose it cannot overcome thee with these. In that case, 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.

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 endeavors among men to reconcile these two in one, to wit, the serpent’s seed and the woman’s seed, 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; they and we have also added our endeavors to make each other submit, but endeavors 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 labored 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) A profession not attended with spiritual labor 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, intimate to us that the Christian, in all he does in this world, should carefully heed and regard his soul—I say, in all that he does. Many are for their souls by fits and starts. Still, a Christian indeed, in all his doing and designs which he contrived and managed in this world, should have a special eye to his own future and everlasting good; in all his labors, 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 weakens 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 thinks so is out. Thou mayest help thy faith and 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 counseling 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.

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[It is called a strait gate.]

II. As it is called a gate, it is called a strait gate—” Strive to enter in at the strait gate.”

The straightness 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 straightness 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 spoke this parable, he had doubtless his eye upon some 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. Our Lord might have his eye upon that; though that was wide enough for them to come out at, it was too strait for them to go in at. But what should be the reason for that? Why, they had sinned; and therefore God “placed at the east of that garden cherubim’s, 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 duly fitted for heaven can enter in at this straight gate; the flaming sword will keep all others out. “Know 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 thrust out.” (Luke 13:28) Thrust out, which signified 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. In the book of Revelations, we read of the holy city, which 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 into it any thing that defiled or worketh abomination, or that maketh a lie.” (Rev 21:27)

[Three things that make this gate so strait.]

But more particularly, to show what makes this gate so strait. Three things make it straight—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 to 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, a profession 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 there. A man may partake of salvation in part but not 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 also make the gate straight. 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 justified 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 at the straight 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 turned 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, the gate will be found too strait for the unsanctified to enter. 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, 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.

3. There are also the angels of God, and because of them, the gate is straight. 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 unsanctified man 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 forever. No man goes to heaven with the help of the angels—I mean on 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.

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[DESCRIPTION OF THE ENTRANCE INTO THIS KINGDOM.]

Second. As we have here an intimation of the kingdom of heaven, 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."

[It is called a 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 afterward 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.

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 favor and mercy, and find forgiveness through faith in his blood, and live in the hope of eternal life; and therefore himself also hath said, "I am the door; by me, if any man enters 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, and the door mentioned twice in the verse that follows. Jacob called this 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 reaches the gate of heaven. (Gen 28:10-17) Jacob's ladder was the figure of Christ, which was not the gate of heaven but the way from the church to that gate 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 lets men into or shuts men out of that place or kingdom where Abraham, Isaac, and Jacob are, 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 justified the ungodly, but as one that judged sinners. He will now be risen from the throne of grace, shut up the door against all the impenitent, and will be set upon the throne of judgment 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 put poor creatures upon preparing for the judgment, and counseled 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. Still, they that shall be counted worthy of so unspeakable a favor must be 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 give you entrance into the heavenly kingdom. But,

 

Works of John Bunyan: THE STRAIT GATE. 367

 

THE STRAIT GATE.

“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 a special 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 tending to the subversion of the hearers, as too many nowadays do, but such as in its own nature tended to the awakening of the company to good, which called for such an answer that might also profit the people. This question also well pleased Jesus Christ, and he prepared and giveth such an answer as was without the least retort or show of distaste; such an answer, I say, 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. First. An answer, and that in the affirmative; the gate is straight—many who seek will not be able, but few shall be saved. Second. The answer is an instruction also; “strive to enter in,” &c., good counsel and instruction; pray God to help me, my reader, and all that love their own salvation, to take it.

[FIRST. THE WORDS BY WAY OF EXPLICATION.]

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 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 of the greatest importance. To be saved! What is it like being saved? To be saved from sin, from hell, from the wrath of God, from eternal damnation, what is like it? What is it like to be made an heir of God, of his grace, kingdom, and eternal glory? And yet all this is included in this word saved, and in the answer to that question, “Are there few that can 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 or 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.

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, goodness, and blessedness is it to him that lies continually upon the wrath of a guilty conscience? “But the whole need, not a physician”; therefore, he only knows what saved means, that knows what the hell, death, and damnation mean. “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 believe themselves privileged in all the blessedness wrapped up in that word, bless and admire God who saved them. Since the thing intended, both in the question and the answer is no less than the soul’s salvation, I beseech you to give the more earnest heed. (Heb 12) But,

SECOND. I found four things in the words to come to the particular phrases in the words and to handle them in an orderly. 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.

[AN INTIMATION OF THE KINGDOM OF HEAVEN.]

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, place, or both? Therefore, when you read “enter in,” you must say that good things are certainly included in the text that are not yet expressed. “Enter in”; into heaven, that is the meaning, where the saved are, and shall be; into heaven, that glorious place, where God, 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 firstborn 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 forever. Besides, this word, “enter in,” signified 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 forever; 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 wrap up whole heaven and eternal life; even as there are other little words in the holy Scriptures of truth: 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 are 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, 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,

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THE THIRD USE.

SECOND. [In life.] But again, as we advance this grace in our hearts, we should do it in our lives. In our conversation, we should adorn the doctrine of God our Saviour in all things. It is a great word of the apostle, "Only let your conversation be as it becometh the gospel of Christ," which is the gospel of the grace of God (Phil 1:27). God expected that there should in our whole life be a blessed tang of the gospel, or that in our life among men, there should be preached to them the grace of the gospel of God.

The gospel shows us that God did wonderfully stoop and condescend for our good, and to do accordingly, it is to stoop and condescend to others.

The gospel shows us that there was an abundance of pity, love, bowels, and compassion in God toward us, and accordingly, we should be full of bowels, pity, love, and compassion to others.

The gospel shows us that there is a great willingness to do good for others in God.

The gospel shows us that God acts towards us according to his truth and faithfulness, and so should we be in all our actions one to another.

By the gospel, God declares that he forgives us ten thousand talents, and we ought likewise to forgive our brother the hundred pence.

And now, before I conclude this use, let me give you a few heart-endearing considerations to this so-good and so-happy work.

[Heart-endearing Considerations.]

First, consider God hath saved thee by his grace. Christian, God hath saved thee, thou hast escaped the lion's mouth, thou art delivered from wrath to come; advance the grace that saves thee in thy heart and life.

Second. Consider, God left millions in their sins that day he saved thee by his grace; he left millions out, and pitched upon thee; it may be hundreds also, yea, thousands, were in the day of thy conversion lying before him under the preaching of the word as thou wert, yet he took thee. Considerations of this nature affected David much; God would have them affect thee, to advance his grace in thy life and conversation (Psa 78:67-72; Deu 7:7).

Third. Consider, perhaps the most part of those that God refused that day that he called thee by his grace were, as to conversation, far better than ever thou wert—I was a blasphemer, I was a persecutor, I was an injurious person, but I obtained mercy! This should affect thy heart and engage thy heart to study and advance this grace of God (1 Tim 1:14,15).

Fourth. Perhaps thou was more unruly than many on the day of thy conversion. Like a bullock unaccustomed to the yoke, hardly tamed, thou was brought home by strong hands; thou wouldst not drive, the Lord Jesus must take thee up, lay thee upon his shoulder, and carry thee home to his Father's house. This should engage thy heart to study to advance the grace of God (Luke 15:1-6).

Fifth. It may be many did take even offense at God in his converting and saving of thee by his grace, even as the elder son was offended with his father for killing the fatted calf for his brother, and yet that did not hinder the grace of God, nor make God abate his love to thy soul. This should make thee study to advance the grace of God in thy heart and life (Luke 15:21-32).

Sixth. Consider again that God hath allowed thee but a little time for this good work, even the few days that thou hast now to live—I mean, for this good work among sinful men, and then thou shalt go to receive that wages that grace also will give thee for thy work to thy eternal joy.

Seventh. Let this also have some place upon thy heart—every man shows subjection to the god he served; yea, though that god be none other the devil and his lusts; and wilt not thou, O man! Saved of the Lord, be more subject "to the Father of spirits, and live"?

Alas! They are pursuing their own damnation, yet they sport it and dance all the way they go. They serve that "god" (Satan) with cheerfulness and delight, who at last will plunge them into the everlasting gulf of death and torment them in the fiery flames of hell; but thy God is the God of salvation, and to God, thy Lord belong the issues from death. Wilt, not thou serve him with a joyfulness in the enjoyment of all good things, even by whom thou art to be blessed forever?

Object. This is that which kills me—honor God I cannot; my heart is so wretched, so spiritless, and desperately wicked, I cannot.

Answ. What dost thou mean by cannot? 1. If thou have no strength to do it, thou hast said an untruth, for "greater is he that is in you than he that is in the world" (1 John 4:4). 2. If thou meanest thou hast no will, then thou art out also; for every Christian, in his right mind, is a willing man, and the day of God's power hath made him so (Psa 110:3). 3. If thou meanest that thou wants wisdom, that is thine own fault—"If any man lacks wisdom, let him ask of God, that giveth to all men liberally, and upbraided not" (James 1:5).

Object. I cannot do things as I would.

Answ. No more could the best of the saints of old—"To will is present with me," said Paul, "but how to perform that which is good I find not." And again, "The flesh lusted against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other so that ye cannot do the things that ye would" (Rom 7:18; Gal 5:17).

And here indeed lies a great discovery of this truth, "ye are saved by grace"; for the children of God while here, notwithstanding their conversion to God, and salvation by Christ through grace, are so infirm and weak because of a body of death that yet remained in them, that should even the sin that is in the best of their performances be laid to their charge, according to the tenor of a covenant of works, they would find it impossible ever to get into glory. But why do I talk about this? It is impossible that those who are saved by grace should have their infirmities laid to their charge as afore, "for they are not under the law"; they are included by the grace of God in the death and blood of the Son of God, who ever lived to make intercession for them at the right hand of God; whose intercession is so prevalent with the Father as to take away the iniquity of our holy things from his sight, and to present us holy, and unreprovable, and unblameable in his sight. To him, by Christ Jesus, through the help of the blessed Spirit of grace, be given praise, thanks, glory, and dominion by all his saints, now and forever. Amen.

by Thomas Sadler, oil on canvas, 1684