Works of John Bunyan: THE STRAIT GATE. 380

 

by Thomas Sadler, oil on canvas, 1684

[Second. Particularly—but few of them that profess have been saved.]

7. Christ Jesus casts away two of the three grounds that are said to receive the word. (Luke 8)

The stony ground received it joyfully, and the thorny ground brought fruit almost to perfection. Indeed, the highway ground was to show us that the carnal, while such, receive not the word at all, but here is the pinch, two of the three that received it fell short of the kingdom of heaven, for but one of the three received it to bring forth fruit to perfection. Look at it, professors!

8. The parable of the unprofitable servant, the parable of the man without a wedding garment, and the parable of the unsavory salt, do each of them justify this for truth. (Matt 25:24,29, 22:11-13, 5:13) That of the unprofitable servant is to show us the sloth and idleness of some professors; that of the man without a wedding garment is to show us how some professors have the shame of their wickedness seen by God, even when they are among the children of the bridegroom. That parable of the unsavory salt is to show that as the salt that hath lost its savor is fit for nothing, no, not for the dunghill, but to be trodden under foot of men; so some professors, yea, and great ones too, for this parable reached one of the apostles, will in God’s day be counted fit for nothing but to be trodden down as the mire in the streets. O the slothful, the naked, and unsavory professors, how will they be rejected by God and his Christ in the judgment! Look to it, professors!

9. The parable of the tares also giveth countenance to this truth: though it is said the field is the world, it is said the tares were sown even in the church. “And while men slept, his enemy came and sowed tares among the wheat, and went his way.” (Matt 13:24,25) Object. But some may object, The tares might be sown in the world among the wheat, though not in the churches. Answ. But Christ, by expounding this parable, tells us the tares were sown in his kingdom; the tares, that is, the children of the devil. “As the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend and do iniquity and cast them into a furnace of fire; there shall be wailing and gnashing of teeth.” (verse 30,39-43) Look at it, professors!

10. The parable of the ten virgins also suited our purpose; these ten are called the kingdom of heaven, that is, the church of Christ, the visible rightly-constituted church of Christ, for they went all out of the world, had all lamps, and all went forth to meet the bridegroom; yet behold what an overthrow the one-half of them met with at the gate of heaven; they were shut out, bid to depart, and Christ told them he did not know them. (Matt 25:1-13) Tremble, professors! Pray, professors!

11. The parable of the net cast into the sea also countenances this truth. The substance of that parable is to show that souls may be gathered by the gospel—there compared to a net—may be kept in that net, drawn to shore, to the world’s end, by that net, and yet may then prove evil fishes, and be cast away. The parable runs thus:—”The kingdom of heaven,” the gospel, “is like unto a net which was cast into the sea,” the world, “and gathered of every kind,” good and evil, “which when it was full, they drew to shore,” to the end of the world, “and sat down,” in judgment, “and gathered the good into vessels, but cast the bad away.” Some evil fishes, nay, I doubt a great many, will be found in the net of the gospel on the day of judgment. (Matt 13:47,49) Watch and be sober, professors!

12. “And—many shall come from the east and from the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out.” (Matt 8:11,12) The children of the kingdom, whose privileges were said to be there, “to whom pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.” (Rom 9:4) I take liberty to harp the more upon the first church, because that that happened to them, happened as types and examples, intimating, there is ground to think, that things of as dreadful a nature are to occur among the church of the Gentiles. (1 Cor 10:11,12) Neither have the Gentile churches’ security from God that there shall not be dreadful things happen to them. And concerning this very thing, sufficient caution is given to us also. (1 Cor 6:9,10, Gal 5:19-21, Eph 5:3-6, Phil 3:17,19, 2 Thess 2:11,12, 2 Tim 2:20,21, Heb 6:4-8, 10:26-28, 2 Peter 2, 3, 1 John 5:10, Rev 2:20-22)

13. The parable of the true vine and its branches confirms what I have said. By the vine there, I understand Christ as head; by the branches, I know this church. Some of these branches proved fruitless cast-always, were in time cast out of the church, were gathered by men, and burned. (John 15:1-6)

14. Lastly, I will come to particular instances.

(1.) The twelve had a devil among them. (John 6:70) (2.) Ananias and Sapphira were in the church of Jerusalem. (Acts 5) (3.) Simon Magus was among them at Samaria. (Acts 8) (4.) Among the church of Corinth were those without knowledge of God. (1 Cor 15:34) (5.) Paul tells the Galatians that false brethren crept in unawares, and so does the apostle Jude, and yet they were as quick-sighted to see as any nowadays. (Gal 2:4, Jude 4) (6.) The church in Sardis had but a few names in her to whom the kingdom of heaven belonged. “Thou hast a few names, even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy.” (Rev 3:4) (7.) As for the church of the Laodiceans, it is called “wretched, and miserable, and poor, and blind, and naked.” (Rev 3:17) So that put all things together, and I may boldly say, as I also have said already, that among the multitude of them that shall be damned, professors will make a considerable party; or, to speak in the words of the observation, “when men have put in all the claim they can for heaven, but few will have it for their inheritance.”

Works of John Bunyan: THE STRAIT GATE. 379

 

[Second. Mainly—but few of them that profess have been saved.]

Therefore, I come more particularly to show you that few shall be saved. Few of the professors themselves will be saved, for that is the truth that the text does more directly look at and defend. Give me, therefore, thy hand, good reader, and let us soberly walk through the rest of what shall be said; and let us compare as we go each particular with the holy Scripture.

1. It is said, “The daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.” (Isa 1:8). The vineyard was the church of Israel, the cottage in that vineyard was the daughter of Zion, or the genuinely gracious amongst, or in that church. (Isa 5:1) A cottage; God had but a cottage there, but a little habitation in the church, a very few that were genuinely gracious amongst that great multitude that professed; and had it not been for these, for this cottage, the rest had been ruined as Sodom: “Except the Lord of hosts had left unto us,” in the church, a very few, they had been as Sodom. (Isa 1:9) Wherefore, among the multitude of them that shall be damned, professors will make a considerable party.

2. “For though thy people Israel be as the sand of the sea, a remnant of them shall return,” “a remnant shall be saved.” (Isa 10:22, Rom 9:27) For though thy people Israel, whom thou brought out of Egypt, to whom thou hast given church-constitution, holy laws, holy ordinances, holy prophets, and holy covenants; thy people by separation from all people, and thy people by profession; though this thy people be as the sand of the sea, “a remnant shall be saved”; wherefore, among the multitude of them that shall be damned, professors will make a considerable party.

3. “Reprobate silver shall men call them because the Lord hath rejected them.” (Jer 6:30). The people here under consideration are called, in verse 27, God’s people, his people by profession: “I have set thee for a tower and a fortress among my people, that thou mayest know, and try their way.” What follows? They are all grievous revolvers, walking with slanders, reprobate silver; the Lord hath rejected them. In chapter 7, verse 29, they are also called the generation of his wrath: “For the Lord hath rejected and forsaken the generation of his wrath.” This, therefore, I gather out of these holy Scriptures—that concerning profession and church constitution, a people may be called the people of God; but, concerning the event and final conclusion that God will make with some of them, they may be genuinely the generation of his wrath.

4. In the fifth of Isaiah, you read again of the vineyard of God and that it was planted on a very fruitful hill, planted with the choicest vines, had a wall, a tower, a wine press belonging to it, and all things that could put it into proper order and good government, as a church; but this vineyard of the Lord of hosts brought forth wild grapes, fruits unbecoming her constitution and government, wherefore the Lord takes from her his hedge and wall, and lets her be trodden down. Read Christ’s exposition in Matthew 21:33, &c. Look to it, professors. These are the words of the text, “For many, I say unto you, will seek to enter in, and shall not be able.”

5. “Son of man,” said God to the prophet, “the house of Israel is to me become dross, all they are brass and tin, and iron and lead, amid the furnace they even are the dross of silver.” (Eze 22:18) God had silver there, some silver, but it was but little; the bulk of that people was but the dross of the church, though they were the members of it. But what doth he mean by the dross? Why, he looked upon them as no better, notwithstanding their church membership, than the rabble of the world, that is, concerning their latter end, for to be called dross, it is to be put amongst the rest of the sinners of the world, in the judgment of God, though at present they abide in his house: “Thou put away all the wicked of the earth like dross; therefore I love thy testimonies.” (Psa 119:119)

God told his saved ones, “He hath chosen them in the furnace of affliction.” The refiner, when he put his silver into his furnace, he puts lead in also among it; now this lead being ordered as he knows how, works up the dross from the silver, which dross, still as it rise, he put by, or taketh away with an instrument. And thus deals God with his church; there is silver in his church, aye, and there is also dross: now the dross are the hypocrites and graceless ones that are got into the church, and these will God discover, and afterward put away as dross. So that it will, without doubt, prove a truth of God, that many of their professors who shall put in a claim for heaven will not have it for their inheritance.

6. It is said of Christ, his “fan is in his hand, and he will thoroughly purge his floor, and will gather his wheat into the garner, but he will burn up the chaff with unquenchable fire.” (Matt 3:12) The floor is the church of God: “O my threshing, and the corn of my floor!” said God by the prophet, to his people. (Isa 21:10) The wheat are these good ones in his church that shall be undoubtedly saved; therefore, he saith, “Gather my wheat into my garner.” The chaff growth upon the same stalk and ear and so is in the same visible body with the wheat, but there is no substance in it: wherefore in time they must be severed one from the other; the grain must be gathered into the garner, which is heaven; and the chaff, or professors that want true grace, must be collected into hell, that they may be burned up with unquenchable fire. Therefore, let professors look into it!

Works of John Bunyan: THE STRAIT GATE. 378

 

  [To what the saved are compared in Scripture.]

1. They are compared to a handful: "There shall be a handful of corn in the earth upon the top of the mountains," &c. (Psa 72:16) This corn is nothing but them that shall be saved. (Matt 3:12, 13:30) But mark, "There shall be a handful": What is a handful compared to the whole heap? Or what is a handful out of the rest of the world?

2. As they are compared to a handful, so they are compared to a lily among the thorns, which is rare and not so commonly seen: "As the lily among thorns," saith Christ, "so is my love among the daughters." (Cant 2:2) By thorns, we understand the worst and best of men, even all that are destitute of the grace of God, for "the best of them is a brier, the most upright" of them "as a thorn-hedge." (Micah 7:4, 2 Sam 23:6) I know that she may be called a lily amongst thorns also because she meets with the pricks of persecution. (Eze 2:6, 28:24) She may also be thus termed to show the disparity between hypocrites and the church. (Luke 8:14, Heb 8) But this is not all; the saved are compared to a lily among thorns, to show you that they are but few in the world; to show you that they are but few and rare; for as Christ compares her to a lily among thorns, so she compares him to an apple-tree among the trees of the wood, which is rare and scarce; not typical.

3. They that are saved are called but one of many; for though there be "threescore queens, and fourscore concubines, and virgins without number," yet my love, saith Christ, is but one, my undefiled is but one. (Cant 6:8,9) According to Jeremiah, "I will take you one of a city." (Jer 3:14). That saying of Paul is much like this, "Know ye not that they which run in a race run all, but one received the prize?" (1 Cor 9:24) But one, that is, few of many, few of them that run; for he is not here comparing them that run with them that sit still, but with them that run, some run and lose, some run and win; they that run and win are few in comparison with them that run and lose: "They that run in a race run all, but one receives the prize"; let there then be "threescore queens, and fourscore concubines, and virgins without number," yet the saved are but few.

4. They that are saved are compared to the gleaning after the vintage is in: "Woe is me," said the church, "for I am as when they have gathered the summer fruits, as the grape gleanings" after the vintage is in. (Micah 7:1) The gleanings! What are the gleanings to the whole crop? And yet you here see, to the gleanings are saved compared. The devil and sin carry away the cartloads, while Christ and his ministers come after a gleaning. But the gleaning of the grapes of Ephraim is better than the vintage of Abiezer. (Judge 8:2) Them that Christ and his ministers glean and bind up in the bundle of life are better than the loads that go the other way. You know it is often the cry of the poor in harvest, Poor gleaning, poor gleaning. And the ministers of the gospel they also cry, Lord, "who hath believed our report? and to whom is the arm of the Lord revealed?" (Isa 53:1) When the prophet speaks of the saved under this metaphor of gleaning, how doth he amplify the matter? "Gleaning-grapes shall be left," says he, "two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, saith the Lord." (Isa 17:6) Thus you see what gleaning is left in the vineyard after the vintage is in; two or three here, four or five there. Alas! They shall be saved when the devil and hell have had their due. They will be, but as the gleaning, they will be but few; they that go to hell go thither in clusters, but the saved go not so to heaven. (Matt 13:30, Micah 7) Wherefore when the prophet speaks of the saved, he saith there is no cluster; but when he says of the damned, he saith they are gathered by clusters. (Rev 14:18,19) O, sinners! But only some will be saved! O, professors! But only some will be saved!

5. They that shall be saved are compared to jewels: "And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels." (Mal 3:17). Jewels, you know, are rare things, things that are not found in every house. Jewels will lie in little rooms, being few and small, though lumber takes up much. In almost every house, you may find brass, iron, and lead; in every place, you may find hypocritical professors, but the saved are not these everyday things; they are God's peculiar treasures. (Psa 135:4) Wherefore Paul distinguished betwixt the lumber and the treasure in the house. There is, saith he, in a great house, not only vessels of gold and silver, but also of wood and of earth, and some to honor, and some to dishonor. (2 Tim 2:20) Here is a word for wooden and earthy professors; the jewels and treasures are vessels to honor; they of wood and earth are vessels of dishonor, that is, vessels for destruction. (Rom 9:21) 6. 

They that shall be saved are compared to a remnant: "Except the Lord of hosts had left unto us a tiny remnant, we should have been as Sodom, and we should have been like unto Gomorrah." (Isa 1:9) A remnant a small remnant, a tiny remnant! O, how doth the Holy Ghost word it! And all to show you how few shall be saved. Everyone knows what a remnant is, but this is a small remnant, a tiny remnant. So again, "Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O Lord, save thy people, the remnant of Israel." (Jer 31:7) What shall I say? the saved are often in Scripture called a remnant. (Eze 9:4,8, Isa 10:20-22, 11:11,16, Jer 23:3, Joel 2:32) But what is a remnant to the whole piece? What is a remnant of people to the entire kingdom? Or what is a remnant of wheat to the whole harvest?

7. The saved are compared to the tithe or tenth part; wherefore when God sends the prophet to make the hearts of the people fat, their ears dull, and to shut their eyes, the prophet asks, "How long?" to which God answer, "Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and the Lord have removed men far away, and there be a great forsaking amid the land. But yet," as God saith in another place, "I will not make a full end," "in it shall be a tenth,—so the holy seed shall be the substance thereof." (Isa 6:10-13) But what is a tenth? What is one in ten? And yet so speaks the Holy Ghost, when he speaks of the holy seed, of those that were to be reserved from the judgment. And observe it, the fattening and blinding of the rest, it was to their everlasting destruction; and so both Christ and Paul expound it often in the New Testament. (Matt 13:14,15, Mark 4:12, Luke 8:10, John 12:40, Acts 28:26, Rom 11:8) So that those that are reserved from them that perish will be very few, one in ten: "A tenth shall return, so the holy seed shall be the substance thereof." 

I shall not add more generals at this time. I pray to God that the world is not offended by these. But without doubt, few of them that shall put in their claim for heaven will have it for their inheritance, which will yet further appear in the reading of the following.

Works of John Bunyan: THE STRAIT GATE. 377

 

[SECOND. THE WORDS BY WAY OF OBSERVATION.]

I come now to give you some observations from the words, which may be three.

FIRST. When men have put in all the claim they can for heaven, few will have it for their inheritance. “For many, I say unto you, will seek to enter in and shall not be able.” SECOND. Great, therefore, will be the disappointment that many will meet with on the day of judgment: “For many will seek to enter in and shall not be able.” THIRD. Going to heaven, therefore, will be no trivial business; salvation is not got by a dream; they that would then have that kingdom must now strive lawfully to enter: “For many, I say unto you, will seek to enter in, and shall not be able.”

FIRST. I shall speak chiefly, and yet briefly, to the first of these observations; to wit, That when men have put in all the claim they can to the kingdom of heaven, but few will have it for their inheritance. The observation stand of two parts. First. The time is coming when every man will make whatever claim they can to the kingdom of heaven. Second. There will be but a few of them that put in a claim to it and shall enjoy it for their inheritance.

[First. ALL WILL PUT IN WHAT CLAIM THEY CAN TO THE KINGDOM OF HEAVEN.]

I shall speak only a word or two to the first part of the observation because I have prevented my enlargement by explicating the phrase. Still, you find in the 25th of Matthew that all they did on the left hand of the Judge was put in all the claim they could for this blessed kingdom of heaven. If you should take them on the left hand as most do, for all the sinners that shall be damned, then that entirely proved the first part of the observation; for it is expressly said, “Then shall they,” all of them jointly, and everyone apart, “also answer him, saying, Lord, when saw we thus and thus, and did not minister unto thee?” (Matt 25:44) I could here bring you in the plea of the slothful servant, the cry of the foolish virgins; I could also here enlarge upon that passage, “Lord, Lord, have we not eaten and drunk in thy presence, and thou hast taught in our streets?” But these things are handled already in the handling of which this first part of the observation is proved; wherefore, without more words, I will, God assisting by his grace, descend to the second part thereof, to wit,

[Second. THERE WILL BE BUT FEW OF THEM THAT PUT IN CLAIM TO IT THAT WILL ENJOY IT FOR THEIR INHERITANCE.]

I shall speak distinctly to this part of the observation and confirm it by a Scripture or two. “Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matt 7:14). “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.” (Luke 12:32) By these two texts, and by many more that will be urged anon, you may see the truth of what I have said.

To enlarge, therefore, upon the truth; and, First, more generally; Second, more particularly. I shall prove that in all ages, but few have been saved. More particularly, I shall prove, but only a few of them have been saved.

[First, Generally—in all ages, but few have been saved.]

1. In the old world, when it was most populous, even in the days of Noah, we read about eight persons who were saved out of it; well, Peter might call them but few, but how few? Why?

1. In the old world, when it was most populous, even in the days of Noah, we read about eight persons who were saved out of it; well, Peter might call them but few, but how few? Why?

There were, therefore, but eight persons that escaped the wrath of God on the day that the flood came upon the earth; the rest were ungodly; there was also a world of them, and they are to this day in the prison of hell. (Heb 11:7, 1 Peter 3:19,20) Nay, I must correct my pen; there were but seven of the eight that were good, for Ham, though he escaped the judgment of the water, yet the curse of God overtook him to his damnation. 2. When the world began again to be replenished, and people began to multiply therein: how few, even in all ages, do we read of that were saved from the damnation of the world!

(1.) One Abraham and his wife, God called out of the land of the Chaldeans; “I called,” said God, “Abraham alone.” (Isa 51:2)

(2.) One Lot out of Sodom and Gomorrah, out of Admah and Zeboim, one Lot out of four cities! Indeed, his wife and two daughters went out of Sodom with him, but they all proved naught, as you may see in the 19th of Genesis. Wherefore Peter observes that Lot only was saved: “He turned the cities of Sodom and Gomorrah into ashes, condemning them with an overthrow, making them an example unto those that after should live ungodly, and delivered just Lot, that righteous man.” (Read 2 Peter 2:6-8) Jude says that in this condemnation God overthrew not only Sodom and Gomorrah, but the cities about them also; and yet you find none, but Lot could be found that was righteous, either in Sodom or Gomorrah or the cities about them; wherefore they, all of them, suffer the vengeance of eternal fire. (verse 7)

(3.) Come we now to the time of the Judges, how few then were godly, even then when the inhabitants of the villages ceased, they ceased in Israel! “the highways” of God “were” then “unoccupied.” (Judge 5:6,7)

(4.) There were but few in the days of David: “Help, Lord,” says he, “for the godly man ceases, for the faithful fail from among the children of men.” (Psa 12:1)

(5.) In Isaiah’s time, the saved have come to such a few that he positively says that there was a minimal number left: “God had made them like Sodom, and they had been like unto Gomorrah.” (Isa 1:8,9)

(6.) It was cried unto thereof if I can find a man in the time of Jeremiah that they should “run to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof if ye can find a man if there be any that executed judgment, that seeks the truth, and I will pardon it.” (Jer 5:1)

(7.) God showed his servant Ezekiel how few there would be saved in his day, by the vision of a few hairs saved out of the midst of a few hairs; for the saved were a few saved out of a few. (Eze 5:5)

(8.) You find in the time of the prophet Micah how the godly complain, that as to number they then were so few, that he compares them to those left behind when they had gathered the summer fruit. (Micah 7:1)

(9.) When Christ came, how did he confirm this truth that few of them who claim for heaven will have it for their inheritance! But the ordinary people could not hear it, and therefore, upon a time when he did but a little hint at this truth, the people, even all in the synagogue where he preached it, “were filled with wrath, rose up, thrust him out of the city, and led him unto the brow of the hill,” whereon their city was built, “that they might cast him down headlong.” (Luke 4:24-29)

(10.) John, who was after Christ, said, “The whole world lieth in wickedness; that all the world wondered after the beast; and that power was given to the beast over all kindreds, tongues, and nations.” Power to do what? Why, to cause all, both great and small, rich branded him and poor, bond and free, to receive his mark and to be branded him. (1 John 5:10, Rev 13:3,7,16)

(11.) Should we come to obese with observation and experience the show of countenance of the bulk of men doth witness against them; “they declare their sin as Sodom, they hide it not.” (Isa 3:9) Where is the man that makes the Almighty God his delight, and that designed his glory in the world? Do not even almost all pursue this world, their lusts and pleasures? And so, consequently, say unto God, “Depart from us, for we desire not the knowledge of thy ways; or, What is the Almighty that we should serve him? It is in vain to serve God,” &c.

Undoubtedly, it will appear as a truth in the day of God, but a few who claim to heaven will have it for their inheritance.

Before I pass this head, I will show you what the saved are compared to in the Scriptures.

Works of John Bunyan: THE STRAIT GATE. 376

 

by Thomas Sadler, oil on canvas, 1684

[Import of the words SHALL NOT BE ABLE.]

I come now to the latter part of the word, which closely shows us the reason for the rejection of these many that must be damned; “They will seek to enter in, and shall not be able.”

A hypocrite, a false professor, may go a long way; they may pass through the first and second watch, to wit, may be approved of Christians and churches, but what will they do when they come to this iron gate that leads into the city? “There the workers of iniquity are fallen, they are cast down, and shall not be able to rise!” (Psa 36:12)

“And shall not be able.” The time, as I have already hinted, which my text respected, is the day of judgment, when all masks and vizards shall be taken off from all faces. It is a day wherein God “will bring to light the hidden things of darkness, and will make manifest the counsel of the hearts.” (1 Cor 4:5). It is also the day of his wrath, the day in which he will pay vengeance, even a recompense to his adversaries.

On this day, those things that now these “many” count sound and goodwill then shake like a quagmire, even all their naked knowledge, their feigned faith, pretended love, glorious shows of gravity in the face, their holiday words and specious carriages, will stand them in little stead. I call them holiday ones, for some professors do with religion just as people do with their best apparel—hang it against the wall all week and put it on on Sundays. For some, it is scarce to put on a suit, but when they go to a fair or a market, so little house religion will do with some; they save religion till they go to a meeting or till they meet with a godly Chapman. O poor religion! O poor professor! What wilt thou do at this day and the day of thy trial and judgment? Cover thyself thou canst not; go for a Christian thou canst not; stand against the Judge thou canst not! What wilt thou do? “The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.” “And shall not be able.” The ability here intended is not that which stands in carnal power or fleshly subtlety but in the truth and simplicity of those things for the sake of which God giveth the kingdom of heaven to his people.

There are five things for which this person will not be able to enter.

1. This kingdom belongs to the elect, to those for whom it was prepared from the foundation of the world. (Matt 25:34) Hence Christ saith, when he comes, he will send forth his angels with a great sound of trumpet, and they shall gather together his elect from the four winds, from one end of heaven to another. (Matt 24:31) And hence he saith again, “I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains, and mine elect shall inherit it, and my servants shall dwell there.” “They shall deceive, if possible, the very elect.” “But the election hath obtained it, and the rest were blinded.” (Rom 11:7)

2. They will not be able to enter because they want their birthright. The kingdom of heaven is for the heirs—and if children, then heirs; if born again, then heirs. It is said expressly, “Except a man be born again, he cannot see the kingdom of God.” By this one word, down goes all carnal privilege of being born of flesh and blood and of the will of man. Canst thou produce the birthright? But art thou sure thou canst? For it will little profit thee to think of the blessed kingdom of heaven if thou wants a birthright to give thee inheritance there. Esau did despise his birthright, saying, What good will this birthright do me? And there are many in the world of his mind to this day. “Tush,” say they, “they talk of being born again; what good shall a man get by that? They say no to going to heaven without being born again. But God is merciful; Christ died for sinners; and we will turn when we can tend it and doubt not, but all will be well at last.” But I will answer thee, thou child of Esau, that the birthright and blessing go together; miss of one, and thou shalt never have the other! Esau found this true; for, having first despised the birthright, when he would afterward “have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears.” (Gen 25, Heb 12:16,17)

3. They shall not be able to enter in those who have not believed in the faith of God’s operation, the most holy faith, even the faith of God’s elect. “He that believeth on the Son of God hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abide on him.” (John 3:36). But now this faith is the effect of electing love, and of new birth. (John 1:11-13) Therefore, all the professors who have no faith, which flowed from being born of God, will seek to enter and shall not be able to do so.

4. They shall not be able to enter those without gospel holiness. Holiness is the effect of faith, which admits into the presence of God and into his kingdom, too. “Blessed and holy is he that hath part in the first resurrection, on such the second death,” that is, hell and eternal damnation, “hath no power.” (Rev 20:6,14) Blessed and holy, with the holiness that flows from the faith in Christ; for to these the inheritance belongs. “That they may receive forgiveness of sins, and inheritance among them which are sanctified, by faith,” saith Christ, “that is in me.” (Acts 26:18) This holiness, which is the natural effect of faith in the Son of God, Christ Jesus the Lord will, at this day of judgment, distinguish from all other shows of holiness and sanctity, be they what they will, and will admit the soul that had this holiness into his kingdom, when the rest will seek to enter in, and shall not be able.

5. They shall not be able to enter in that do not persevere in this blessed faith and holiness; not that they that have them indeed can finally fall away, and everlastingly perish; but it hath pleased Jesus Christ to bid them that have the right to hold fast that they have: to endure to the end; and then tells them they shall be saved—though it is as true that none is of power to keep himself, God worketh together with his children, and they are “kept by the power of God, through faith unto salvation,” which is also laid up in heaven for them. (1 Peter 1:3-5)

“The foolish shall not stand in thy sight; thou hatest all workers of iniquity.” (Psa 5:5) The foolish are the unholy ones that neither have faith, nor holiness, nor perseverance in godliness, and yet lay claim to the kingdom of heaven; but “better is a little with righteousness, than great revenues without right.” (Prov 16:8) What is it for me to claim a house, or a farm, without right? Or to say, all this is mine, but have nothing to show for it? This is but like the revenues of the foolish; his estate lieth in his conceit. He hath nothing by birthright and law and, therefore, shall not be able to inherit the possession. “For many, I say unto you, will seek to enter in and shall not be able.”

Thus you see, that the non-elect shall not be able to enter, that he that is not born again shall not be able to enter, that he that hath not saving faith, with holiness and perseverance flowing therefrom, shall not be able to enter; wherefore considers of what I have said.

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)