This is a Blog for those interested in following hard after His heart. Those willing to strive to live a moment-by-moment life as we go through the transformation process with Him. It is not an easy life, but the Father expects each of us to become an offering for His pleasure. So, if this is you, then let’s journey together hand in hand. I am humbled that you have chosen to walk with me. Thanks!
Fourth. Do God’s people keep holy fasts? They who are not his people may also keep fasts often, even twice a week. “The Pharisee stood and prayed thus with himself: God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice weekly; I give tithes of all I possess.” (Luke 18:11,12) I might enlarge upon things, but I intend but a little book. I do not question, but many Balaamites will appear before the judgment seat to condemnation; men that have had visions of God, and that knew the knowledge of the Most High; men that have had the Spirit of God come upon them, and that have by that been made other men; yet these shall go to the generations of their fathers, they shall never see light. (Num 24:2,4,16, 1 Sam 10:6,10, Psa 49:19) I read of some men whose excellency in religion mounts up to the heavens, and their heads reach unto the clouds, who yet shall perish forever like their own dung; and he that in this world hath seen them, shall say at the judgment, Where are they? (Job 20:5-7) There will be many who were gallant professors in this world, wanting among the saved on the day of Christ’s coming; yea, many whose damnation was never dreamed of. Which of the twelve ever thought that Judas would have proved a devil? Nay, when Christ suggested that one among them was naught, they were more afraid of themselves than of him. (Matt 26:21-23) Who questioned the salvation of the foolish virgins?
The wise ones did not; they gave them the privilege of communion with themselves. (Matt 25) The discerning of the heart and the infallible proof of the truth of saving grace is reserved for the judgment of Jesus Christ at his coming. The church and best of saints sometimes hit and sometimes miss in their decisions about this matter, and the cause of our missing in our judgment is 1. Partly because we cannot always distinguish grace that saves from that which doth but appear to do so. 2. Partly also because some men have the art to correctly name wrong things. 3. And partly because we, being commanded to receive him that is weak, are afraid to exclude the most minor Christian. By a hidden means, hypocrites creep into the churches. But what saith the Scripture? “I, the Lord, search the heart; I try the reins.” And again, “All the churches shall know that I am he which searched the reins and hearts, and I will give unto every one of you according to your works.” (Jer 11:20, 17:10, Rev 2:23) To this Searcher of hearts is the time of infallible discerning reserved, and then you shall see how far grace that is not saving hath gone; and also how few will be saved indeed. The Lord awaken poor sinners by my little book.
Second. Have they that shall be saved, faith? Why, they that shall not be saved may also have faith; faith in many things, like the faith that saves, can hardly be distinguished, though they differ in root and branch. To come to particulars.
1. Saving faith had Christ for its object, and so may the faith have that is not saving. Those very Jews of whom it is said they believed in Christ, Christ tells them, and that after their believing, “Ye are of your father the devil, and the lusts of your father ye will do.” (John 8:30-44) 2. Saving faith is wrought by the Word of God, so may the faith be that is not saving. (Luke 8:13) 3. Saving faith looks for justification without works, and so may a faith that is not saving. (James 2:18) 4. Saving faith will sanctify and purify the heart; the faith not saving may work a man off from the world’s pollutions, as it did Judas, Demas, and others. (2 Peter 2) 5. Saving faith will give a man taste of the world to come and joy from those tastes, and so will the faith that is not saving. (Heb 6:4,5, Luke 8:13) 6. Saving faith will help a man, if called to it, to give his body to be burned for his religion, and so will the faith that is not saving. (1 Cor 13:1-5) 7. Saving faith will help a man look for an inheritance in the world to come, and that may be the faith that does not save.
All those virgins “took their lamps, and went forth to meet the bridegroom.” (Matt 25:1) 8. Saving faith will not only make a man look for but prepare to meet the bridegroom, and so may the faith do that is not saving. “Then all those virgins arose, and trimmed their lamps.” (Matt 25:7) 9. Saving faith will make a man look for an interest in the kingdom of heaven with confidence, and faith that is not saving will even demand the entrance of the Lord. “Lord, Lord, open to us.” (Matt 25:11) 10. Saving faith will have good works follow it into heaven, and the faith that is not saving may have great works follow it as far as heaven’s gates. “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)
Now, then, if the faith that is not saving may have Christ for its object, be wrought by the Word, look for justification without works, workmen off from the pollutions of the world, and give men tastes of, and joy in the things of another world—I say again if it helps a man to burn for his judgment, and to look for an inheritance in another world; yea, if it will help a man to prepare for it, claim an interest in it; and if it can carry great works, many great and glorious works, as far as heaven gates, then no marvel if abundance of people take this faith for the saving faith, and so fall short of heaven thereby. Alas, friends! Few can produce such [works] for repentance, and such faith, as yet you see I have proved even reprobates have had in several ages of the church. But,
Third. They that go to heaven are praying, but a man may pray that they shall not be saved. Pray! He may pray, pray daily; yea, he may ask of God the ordinances of justice, and may take delight in approaching God; nay, such souls may, as it were, cover the altar of the Lord with tears, with weeping and crying out. (Isa 28:2, Mal 2:13)
Fourth. Do God’s people keep holy fasts? They who are not his people may also keep fasts often, even twice a week. “The Pharisee stood and prayed thus with himself: God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice weekly; I give tithes of all I possess.” (Luke 18:11,12) I might enlarge upon things, but I intend but a little book. I do not question, but many Balaamites will appear before the judgment seat to condemnation; men that have had visions of God, and that knew the knowledge of the Most High; men that have had the Spirit of God come upon them, and that have by that been made other men; yet these shall go to the generations of their fathers, they shall never see light. (Num 24:2,4,16, 1 Sam 10:6,10, Psa 49:19) I read of some men whose excellency in religion mounts up to the heavens, and their heads reach unto the clouds, who yet shall perish forever like their own dung; and he that in this world hath seen them, shall say at the judgment, Where are they? (Job 20:5-7)
There will be many who were gallant professors in this world, wanting among the saved on the day of Christ’s coming; yea, many whose damnation was never dreamed of. Which of the twelve ever thought that Judas would have proved a devil? Nay, when Christ suggested that one among them was naught, they were more afraid of themselves than of him. (Matt 26:21-23) Who questioned the salvation of the foolish virgins? The wise ones did not; they gave them the privilege of communion with themselves. (Matt 25) The discerning of the heart and the infallible proof of the truth of saving grace is reserved for the judgment of Jesus Christ at his coming.
The church and best of saints sometimes hit and sometimes miss in their decisions about this matter, and the cause of our missing in our judgment is 1. Partly because we cannot always distinguish grace that saves from that which doth but appear to do so. 2. Partly also because some men have the art to correctly name wrong things. 3. And partly because we are commanded to receive him that is weak, we are afraid to exclude the most diminutive Christian. By a hidden means, hypocrites creep into the churches. But what saith the Scripture? “I, the Lord, search the heart; I try the reins.” And again, “All the churches shall know that I am he which searched the reins and hearts, and I will give unto every one of you according to your works.” (Jer 11:20, 17:10, Rev 2:23) To this Searcher of hearts is the time of infallible discerning reserved, and then you shall see how far grace that is not saving hath gone; and also how few will be saved indeed. The Lord awaken poor sinners by my little book.
I will give you some reasons besides the five I have shown you. First, I will show you why the poor, carnal, ignorant world misses heaven, and second, why the knowing professors also miss it.
[First, Why the poor, carnal, ignorant world miss heaven.]
1. The poor, carnal, ignorant world misses heaven even because they love their sins and cannot part with them. “Men loved darkness rather than light because their deeds were evil.” (John 3:19). The poor ignorant world miss of heaven because they are enemies in their minds to God, his Word, and holiness; they must be all damned who take pleasure in unrighteousness. (2 Thess 2:10-12) The poor ignorant world misses heaven because they stop their ears against convictions and refuse to come when God calls. “Because I have called, and ye refused, I have stretched out my hand, and no man regarded, but ye have set at naught all my counsel, and would none of my reproof; I also will laugh at your calamity; I will mock when your fear cometh—as desolation, and your destruction—as a whirlwind, when distress and anguish cometh upon you; then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.” (Prov 1:24-29)
2. The poor ignorant world misses heaven because the god of this world hath blinded their eyes, that they can neither see the evil and damnable state they are in at present nor the way to get out of it; neither do they know the beauty of Jesus Christ, nor how willing he is to save poor sinners. (2 Cor 4:2,3)
3. The poor ignorant world misses heaven because they put off and defer coming to Christ until the time of God’s patience and grace is over. Some, indeed, are resolved never to come; but some, again, say, We will come hereafter; and so it comes to pass, that because God called, and they did not hear; so they shall cry, and I will not hear, said the Lord. (Zech 7:11-13)
4. The poor, ignorant world misses heaven because they have false apprehensions about God’s mercy. They say in their hearts, We shall have peace, though we walk in the imagination of our heart, to add drunkenness to thirst. But what saith the Word? “The Lord will not spare him; but then the anger of the Lord, and his jealousy, shall smoke against that man, and all the curses written in this book shall lie upon him, and the Lord shall blot out his name from under heaven.” (Deu 29:19-21)
5. The poor, ignorant world misses heaven because they make light of the gospel that offers mercy to them freely and because they lean upon their own good meanings, thinking, and doings. (Matt 22:1-5, Rom 9:30,31)
6. The poor carnal world misses heaven because, by unbelief, which reigns in them, they are kept forever from being clothed with Christ’s righteousness and from washing in his blood, without which there is neither remission of sin nor justification. But to pass these till anon.
[Second.] In the next place, I will show you why the professor falls short of heaven.
First, in general, they rest in things below special grace, as in awakenings that are not special, in faith16 that is not special, &c.; and, a little to run a parallel betwixt the one and the other, that, if God will, you may see and escape.
1. Have they that shall be saved, awakenings about their state by nature? So have they, that shall be damned. They who never go to heaven may see much of sin and God’s wrath due to that. This had Cain and Judas, yet they came short of the kingdom. (Gen 4, Matt 27:4) The saved have convictions to have eternal life, but the others’ convictions are not. The convictions of the one doth drive them sincerely to Christ; the convictions of the other doth drive them to the law, and the law to desperation at last.
2. There is a repentance that will not save, a repentance to be repented of, and a repentance to salvation, not to be repented of. (2 Cor 7:10) Yet, there is so great a similitude and likeness between the one and the other that the wrong is often taken for the right, and through this mistake, professors perish. As, (1.) In saving repentance, there will be an acknowledgment of sin, and one that hath the other repentance may acknowledge his sins also. (Matt 27:4) (2.) There is a crying out under sin in saving repentance, but one that hath the other repentance may also cry out under sin. (Gen 4:13) (3.) In saving repentance, there will be a humiliation for sin, and one that hath the other repentance may humble himself also. (1 Kings 21:29) (4.) Saving repentance is attended with self-loathing, but he that hath the other repentance may have a loathing of sin too; a loathing of sin, because it is a sin, that he cannot have; but a loathing of sin, because it is offensive to him, that he may have.
The dog doth not loath that which troubles his stomach because it is there, but because it troubles him; when it has troubled him, he can turn to it again and lick it up as before it troubled him. (2 Peter 2:22) (5.) Saving repentance is attended with prayers and tears, but he that hath none, but the other repentance may have prayers and tears also. (Gen 27:34,35, Heb 12:16,17) (6.) In saving repentance, there is fear and reverence of the Word and ministers that bring it, but this may also be where there is none, but the repentance that is not saving, for Herod feared John, knowing that he was a just man and holy, and observed him; when he heard him, he did many things, and heard him gladly. (Mark 6:20) (7.) Saving repentance makes a man’s heart very tender of doing anything against the Word of God. But Balaam could say, “If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord.” (Num 24:13)
Behold how far a man may go in repentance and yet be short of what is called “Repentance unto salvation, not to be repented of.” (a.) He may be awakened; (b.) He may acknowledge his sin; (c.) He may cry out under the burden of sin; (d.) He may have humility for it; (e.) He may loath it; (f.) May have prayers and tears against it; (g.) may delight to do many things of God; (h.) May be afraid of sinning against him—and, after all this, may perish, for want of saving repentance.
[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.”
[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!
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.
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.
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.
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.”
“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.
