Works of John Bunyan: REASONS WHY FEW ARE SAVED. 387

 

by Thomas Sadler, oil on canvas, 1684

[USE AND APPLICATION OF THE WHOLE.]

[USE FOURTH.]—If so, what a strange disappointment many professors will meet with on the day of judgment! I speak not now to the open profane; everybody, as I have said, that had but the common understanding between good and evil, knows that they are in a broad way to hell and damnation, and they must need come thither; nothing can hinder it but repentance unto salvation, except God should prove a liar to save them, and it is hard venturing of that.

Neither is it amiss if we take notice of the examples that are briefly mentioned in the Scriptures concerning professors who have miscarried. 1. Judas perished from among the apostles. (Acts 1) 2. Demas, I think, perished from among the evangelists. (2 Tim 4:10) 3. Diotrephes are from among the ministers or in office in the church. (3 John 9) 4. As for Christian professors, they have fallen by heaps and almost by whole churches. (2 Tim 1:15, Rev 3:4,15-17) 5. Let us add to these that the things mentioned in the Scriptures about these matters are but brief hints and items of what is afterward to happen; as the apostle said, “Some men’s sins are open beforehand, going before to judgment; and some men they follow after.” (1 Tim 5:24)

So that, fellow professors, let us fear, lest a promise be left to us of entering into this rest, any of us should seem short of it. O! to come short! Nothing kills like it, and nothing will burn like it. I intend not discouragements but awakenings; the churches need awakening, and so have all professors. Do not despise me, therefore, but hear me over again. What a strange disappointment many professors will meet on God Almighty’s day! It is a disappointment, I say, as to several things.

(1.) They will look to escape hell and fall just into the mouth of hell: what a disappointment will be here! (2.) They will look for heaven, but the gate of heaven will be shut against them: what a disappointment is here! (3.) They will expect that Christ should have compassion for them but will find that he hath shut up all bowels of compassion from them: what a disappointment is here! Again,

[USE FIFTH.]—As this disappointment will be fearful, it will undoubtedly be full of amazement.

1. Will being unexpectedly excluded from life and salvation not amaze them? 2. Will it not be amazing to see their own madness and folly while they consider how they have dallied with their own souls and took lightly for granted that they had that grace that would save them but hath left them in a damnable state?

3. Will they not also be amazed one at another while they remember how, in their lifetime, they counted themselves fellow heirs of life? To allude to that of the prophet, “They shall be amazed one at another, their faces shall be as flames.” (Isa 13:8) 4. Will it not be unique to some of the damned themselves to see some come to hell that then they shall see come thither? To see preachers of the Word, professors of the Word, practices in the Word, to go thither. What wondering was there among them at the fall of the king of Babylon since he was thought to have swallowed up all because he was run down by the Medes and Persians! “How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground which didst weaken the nations!” If such a thing as this will with amazement surprise the damned, what amazement will it be to them to see such a one as he whose head reached to the clouds, to see him come down to the pit and perish forever like his own dung? “Hell from beneath is moved for thee, to meet thee at thy coming; it stirred up the dead for thee, even all the chief ones of the earth.” (Isa 14) They that see thee shall narrowly look upon thee and consider thee, saying, Is this the man? Is this he that professed, disputed, and forsook us, but now he is coming to us again? Is this he that separated from us but has now fallen with us into the same eternal damnation?

[USE SIXTH.]—Again, one word more, if I may awaken professors. Consider, though the poor carnal world shall undoubtedly perish, yet they will want these things to aggravate their sorrow, which thou wilt meet with in every thought that thou wilt have of the condition thou was in when thou was in the world.

1. They will not have a profession to bite them when they come. 2. They will not have a taste of a lost heaven to bite them when they come thither. 3. They will not have the thoughts of, “I was almost at heaven,” to bite them when they come thither. 4. They will not think about how they cheated saints, ministers, and churches to bite them when they come thither. 5. They will not have the dying thoughts of false faith, false hope, false repentance, and false holiness to bite them when they come thither. I was at the gates of heaven. I looked into heaven, and I thought I should have entered it. How would these things sting? They will, if I may call them so, be the sting of the sting of death in hell-fire.

[USE SEVENTH.]—Give me leave now in a word to give you a little advice.

1. Dost thou love thine own soul? Then pray to Jesus Christ for an awakened heart, for a heart so awakened with all the things of another world, that thou mayest be allured to Jesus Christ. 2. When thou comes there, beg again for more awakenings about sin, hell, grace, and the righteousness of Christ. 3. Cry also for a discerning spirit, that thou mayest know that which is saving grace indeed. 4. Above all studies, apply yourself to the study of those things that show thee the evil of sin, the shortness of man’s life, and which is the way to be saved. 5. Keep company with the most godly among professors. 6. When you hear the nature of actual grace, do not ask thine own heart if this grace is there. And here take heed— (1.) That the preacher himself be sound and of good life. (2.) That thou take not seeming graces for real ones, nor seeming fruits for natural fruits. (3.) Take heed that sin in thy life goes not unrepented of; for that will make a flaw in thine evidence, a wound in thy conscience, and a breach in thy peace; and a hundred to one, if at last it doth not drive all the grace in thee into so dark a corner of thy heart, that thou shalt not be able, for a time, by all the torches that are burning in the gospel, to find it out to thine own comfort and consolation.

Works of John Bunyan: REASONS WHY FEW ARE SAVED. 386

 

by Thomas Sadler, oil on canvas,

[USE AND APPLICATION OF THE WHOLE.]

[USE THIRD]—My third word is to professors. Sirs, leave me to set my trumpet to your ears again. When every man hath put in all the claim they can for heaven, but few will have it for their inheritance; I mean but few professors, for so the text intended, and so I have also proved. “For many, I say unto you, will seek to enter in, and shall not be able.” Therefore, let me expostulate the matter with you, O ye thousands of professors!

1. I begin with you whose religion lieth only in your tongues; I mean you who are petite, or nothing is known from the rest of the world; only you can talk better than they. Hear me a word or two. If “I speak with the tongues of men and of angels, and have not charity,” that is, love to God, Christ, saints, and holiness, “I am nothing”; no child of God, and so have nothing to do with heaven. (1 Cor 13:1,2) A prating tongue will not unlock the gates of heaven nor blind the eyes of the Judge. Look at it. “The wise in heart will receive commandments, but a prating fool shall fall.” (Prov 10:8)

2. Covetous professor, thou that make a gain of religion, that uses thy profession to bring grist to thy mill, look to it also. Gain is not godliness. Judas’ religion lay much in the bag, but his soul is now burning in hell. All covetousness is idolatry, but what is that, or what will you call it, when men are religious for filthy lucre’s sake? (Eze 33:31)

3. Wanton professors, I have a word for you; I mean you who can tell how to misplead Scripture, to maintain your pride, your banqueting, and abominable idolatry. Read what Peter says. You are the snare and damnation of others. You “allure through the lust of the flesh, through much wantonness, those that were clean escaped from them who live in error.” (2 Peter 2:18) Besides, the Holy Ghost hath a great deal against you, for your feastings, and eating without fear, not for health, but gluttony. (Jude 12) Further, Peter says that you that count it pleasure to riot in the day-time are spots and blemishes, sporting yourselves with your own deceiving. (2 Peter 2:13) And let me ask, Did God give his Word to justify your wickedness? Or doth grace teach you to plead for the flesh or make provision for the lusts thereof? Of these also are they that feed their bodies to strengthen their lusts, under the pretense of strengthening frail nature. But pray, remember the text, “Many, I say unto you, will seek to enter in, and shall not be able.”

4. I come next to the opinionist; I mean, to him whose religion lieth in some circumstantial of religion. With this sort of kingdom, it swarms to this day. These think all out of the way, which is not their mode, when they may be out of the way amid their zeal for their opinions. Pray, do you also observe the text; “Many, I say unto you, will seek to enter in, and shall not be able.”

5. Neither is the formalist exempted from this number. He is a man that hath lost all but the shell of religion. He is indeed hot for his form and no marvel; that is his all to contend for. But his form being without the power and spirit of godliness, it will leave him in his sins; nay, he stands now in them in the sight of God and is one of the many that “will seek to enter in, and shall not be able.” (2 Tim 3:5)

6. The legalist comes next, even him that hath no life but what he makes out of his duties. This man hath chosen to stand or fall by Moses, who is the condemner of the world. “There is one that accused you, even Moses, in whom ye trust.” (John 5:45)

7. There is, in the next place, the libertine—he that pretended to be against forms and duties, as things that gender to bondage, neglecting the order of God. This man pretends to pray always but, under that pretense, prays not at all; he pretends to keep every day a Sabbath, but this pretense serves him only to cast off all set times for the worship of God. This is also one of the many that “will seek to enter in, and shall not be able.” (Titus 1:16)

8. There is the temporizing latitudinarian. He is a man that hath no God but his belly, nor any religion but that by which his belly is worshipped. His religion is always, like the times, turning this way and that way, like the cock on the steeple; neither hath he any conscience but a benumbed and seared one, and is next door to a downright atheist; and also is one of the many that “will seek to enter in, and shall not be able.”

9. There is also the willfully ignorant professor, or him, who is afraid to know more for fear of the cross. He is for picking and choosing of truth and loveth, not to hazard his all for that worthy name by which he would be called. When he is at any time overset by arguments or awakenings of conscience, he uses to heal all by—I was not brought up in this faith; as if it were unlawful for Christians to know more than hath been taught them at first conversion. Many Scriptures lie against his man, as the mouths of great guns, and he is one of the many that “will seek to enter in, and shall not be able.”

10. We will add to all these the professor who would prove himself a Christian by comparing himself with others instead of comparing himself with the Word of God. This man comforts himself because he is as holy as such and such; he also knows as such as that old professor and then concludes he shall go to heaven: as if he certainly knew that those with whom he compares himself would be undoubtedly saved but how if he should be mistaken? Nay, may they not both fall short? But to be sure, he is wrong because he made the comparison, and a bad foundation will not stand on the day of judgment. (2 Cor 10:12) This man, therefore, is one of the many who “will seek to enter in, and shall not be able.”

11. There is yet another professor, and he is for God and for Baal too; he can be anything for any company; he can throw stones with both hands; his religion alters as fast as his company; he is a frog of Egypt, and can live in the water and out of the water; he can live in religious company, and again as well out. Nothing disorderly comes amiss to him; he will hold with the hare and run with the hound; he carries fire in one hand and water in the other; he is very anything but what he should be. This is among the many who “will seek to enter in, and shall not be able.”

12. There is also that free-willer, who denies to the Holy Ghost the sole work in conversion; and that Socinian, who denies to Christ that he hath made to God satisfaction for sin; and that Quaker, who takes from Christ the two natures in his person: and I might add as many more, touching whose damnation, they dying as they are, the Scripture is plain: these “will seek to enter in, and shall not be able.” But,

Works of John Bunyan: REASONS WHY FEW ARE SAVED. 385

 

[USE AND APPLICATION OF THE WHOLE.]

[USE SECOND.]—My second word is to those upon the potter’s wheel, concerning whom we know not yet whether their convictions and awakenings will end in conversion. I shall say several things to you to further your convictions and to caution you from staying anywhere below or short of saving grace.

1. Remember that but few shall be saved, and if God should count thee worthy to be one of that few, what mercy would that be!

2. Be thankful for convictions; conversion begins at conviction, though all convictions do not end in conversion. It is a great mercy to be convinced that we are sinners and need a Saviour; count it, therefore, mercy, and that thy convictions may end in conversion, do thou take heed of stifling of them. It is the way of poor sinners to look upon convictions as things that are hurtful; and therefore they use to shun the awakening ministry, and to check a convincing conscience. Such poor sinners are much like the wanton boy who stands at the maid’s elbow to blow out her candle as fast as she lights it at the fire. Convinced sinner, God lighted thy candle, and thou put it out; God lights it again, and thou put it out. Yea, “how oft is the candle of the wicked put out?” (Job 21:17) At last, God resolved he will light thy candle no more; and then, like the Egyptians, you dwell all your days in darkness, and never see the light more, but by the light of hell-fire; wherefore give glory to God, and if he awakens thy conscience, quench not thy convictions. Do it, saith the prophet, “before he causes darkness, and before your feet stumble upon the dark mountains, and he turns” your convictions “into the shadow of death, and make them gross darkness.” (Jer 13:16)

(1.) Be willing to see the worst of thy condition. It is better to see it here than in hell, for thou must see thy misery here or there. (2.) Beware of little sins; they will make way for great ones, and they again will make way for bigger, upon which God’s wrath will follow; and then may thy latter end be worse than thy beginning. (2 Peter 2:20) (3.) Take heed of bad company and evil communication, corrupting good manners. God saith, evil company will turn thee away from following him and will tempt thee to serve other gods, devils. “So the anger of the Lord will be kindled against you, and destroy thee suddenly.” (Deu 7:4) (4.) Beware of such a thought as bids thee delay repentance, for that is damnable. (Prov 1:24, Zech 7:12,13) (5.) Beware of taking example by some poor, carnal professor whose religion lies at the tip of his tongue. Beware, I say, of the man whose head swims with notions, but “his life is among the unclean.” (Job 36:14). “He that walketh with wise men shall be wise, but a companion of fools shall be destroyed.” (Prov 13:20) (6.) Give thyself much to the Word, and prayer, and good conference. (7.) Labour to see the sin that cleaved to the best of thy performances and know that all is nothing if thou be not found in Jesus Christ. (8.) Remember that God’s eye is upon thy heart and all thy ways. “Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord.” (Jer 23:24) (9.) Be often meditating upon death and judgment. (Eccl 11:9, 12:14) (10.) We often think about what a dreadful end sinners who have neglected Christ will make on that day of death and judgment. (Heb 10:31) (11.) Put thyself often, in thy thoughts, before Christ’s judgment-seat, in thy sins, and consider with thyself, Were I now before my Judge, how should I look, how should I shake and tremble? (12.) Be often thinking of them that are now in hell, past all mercy; I say, be often thinking of them, thus: They were once in the world, as I now am; they once took delight in sin, as I have done; they once neglected repentance, as Satan would have me do. But now they are gone; they are in hell, and the pit hath shut her mouth upon them!

Thou may also doubt thy thoughts of the damned thus: If these poor creatures were in the world again, would they sin as they did before? Would they neglect salvation as they did before? If they had sermons, as I have; if they had the Bible, as I have; if they had good company, as I have; if they had a day of grace, as I have, would they neglect it as they did before?

Sinner, coldest thou soberly think of these things; they might help God, bless them, awaken thee, and keep thee awake to repentance, to the repentance that is to salvation, never to be repented of.

Object. But you have said few shall be saved, and some that go a significant way, yet are not saved. Therefore, I am discouraged and weakened; I think I had a good go no further. I am, indeed, under conviction, but I may perish; and if I go on in my sins, I can but perish; and it is ten, twenty, and a hundred to one if I am saved, should I be ever so earnest for heaven.

Answ. That few will be saved must be a truth, for Christ hath said it; that many go far and come short of heaven, is as true, being testified by the same hand. But what then? “Why, then, had I as good never seek.” Who told thee so? Must nobody seek because few are saved? This contradicts the text that bids us to strive; strive to enter in because the gate is straight, and many will seek to join in and shall not be able to. But why return, seeing that is the following way to hell? Never go over the hedge and ditch to hell. If I must go thither, I will go the furthest way. But who can tell, though there should not be saved so many as there shall, but thou mayest be one of that few? They who miss life perish because they will not let go of their sins or because they take up a profession short of the saving faith of the gospel. I say they perish because they are content with things that will not prove graces of a saving nature when they come to be tried in the fire. Otherwise, the promise is free, complete, and everlasting—” Him that cometh to me,” saith Christ, “I will in no wise cast out”; “for God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 6:37, 3:16) Wherefore let not this thought, Few shall be saved, weaken thy heart; but let it cause thee to mend thy pace, to mend thy cries, to look well to thy grounds for heaven; let it make thee fly faster from sin to Christ; let it keep thee awake, and out of carnal security, and thou mayest be saved.

Works of John Bunyan: REASONS WHY FEW ARE SAVED. 384

 

[USE AND APPLICATION OF THE WHOLE.]

I come now to make some brief use and application of the whole and

[USE FIRST.]—My first word shall be to the open profane. Poor sinner, thou read that, but a few will be saved; many who expect heaven will go without heaven. What sayest thou to this, poor sinner? Let me say it over again. There are but few to be saved, but very few. Let me add, but few professors—but few eminent professors. What sayest thou now, sinner? If judgment begins at the house of God, what will the end of them be if they do not obey the gospel of God? This is Peter's question. Canst thou answer it, sinner? Yea, I say again, if judgment must begin at them, will it not make thee think, What shall become of me? And I add, when thou shalt see the stars of heaven to tumble down to hell, canst thou think that such a muck-heap of sin as thou art shall be lifted up to heaven? To wit, Peter asks thee another question: "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?" (1 Peter 4:18) Canst thou answer this question, sinner?

Stand among the righteous thou mayest not: "The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous." (Psa 1:5). Stand among the wicked thou then wilt not dare to do. Where wilt thou appear, sinner? To stand among the hypocrites will avail thee nothing. The hypocrite "shall not come before him," that is, with acceptance, but shall perish. (Job 13:16) Because it concerns you much, let me repeat it! When thou shalt see fewer sinners than thou art, bound up by angels in bundles, to burn them, where wilt thou appear, sinner? Thou mayest wish thyself another man, but that will not help thee, sinner. Thou mayest wish I had been converted in time, but that will not help thee either. And if, like the wife of Jeroboam, thou shouldst feign thyself to be another woman, the Prophet, the Lord Jesus, would soon find thee out! What wilt thou do, poor sinner? Heavy tidings, heavy tidings, will attend thee, except thou repent, poor sinner! (1 Kings 14:2,5,6, Luke 13:3,5) O, the dreadful state of a poor sinner, an open, profane sinner! Everybody that hath but common sense knows that this man is in the broad way to death, yet he laughs at his own damnation.

Shall I come to particulars with thee?

1. Poor unclean sinner, the "harlot's house is the way to hell, going down to the chambers of death." (Prov 2:18, 5:5, 7:27)

2. Poor swearing and thievish sinner, God hath prepared the curse, that "everyone that stealth shall be cut off as on this side according to it; and everyone that swears shall be cut off as on that side, according to it." (Zech 5:3)

3. Poor drunken sinner, what shall I say to thee? "Woe to the drunkards of Ephraim," "woe unto them that are mighty to drink wine, and men of—strong drink; they shall not inherit the kingdom of heaven." (Isa 28:1, 5:22, 1 Cor 6:9,10)

4. Poor covetous worldly man, God's Word says, that "the covetous the Lord abhorred"; that the "covetous man is an idolater"; and that the covetous "shall not inherit the kingdom of God." (Psa 10:3, Eph 5:5, John 2:15, 1 Cor 6:9,10)

5. And thou liar, what wilt thou do? "All liars shall have their part in the lake which burn with fire and brimstone." (Rev 21:8,27)

I shall not enlarge, poor sinner, let no man deceive thee; "for because of these things cometh the wrath of God upon the children of disobedience." (Eph 5:6) I will give thee a short call, and so leave thee.

Sinner, awake: yea, I say unto thee, awake! Sin lieth at thy door, God's axe at thy root, and hell-fire is proper underneath thee. (Gen 4:7) I say again, Awake! "Therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." (Matt 3:10)

Poor sinner, awake; eternity is coming, and HIS SON, they are both coming to judge the world; awake, art yet asleep, poor sinner? Let me set the trumpet to the ear once again! The heavens will be shortly on a burning flame; the earth, and the works thereof, shall be burned up, and then wicked men shall go into perdition; dost thou hear this, sinner? (2 Peter 3) Hark again, the sweet morsels of sin will then be fled and gone, and their bitter, burning fruits only left. What sayest thou now, sinner? Canst thou drink hellfire? Will the wrath of God be a pleasant dish to thy taste? This must be thine every day's meat and drink in hell, sinner!

I will propound to you God's ponderous question, and then for this time leave thee: "Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee?" saith the Lord. (Eze 22:14) What sayest thou? Will you answer this question now, or will you take time? Or wilt thou be desperate and venture all? And let me put this text in thine ear to keep it open; and so the Lord have mercy upon thee: "Upon the wicked shall the Lord rain snares, fire and brimstone, and a horrible tempest; this shall be the portion of their cup." (Psa 11:6) Repent, sinners!

Works of John Bunyan: REASONS WHY FEW ARE SAVED. 383

 

by Thomas Sadler, oil on canvas, 1684

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.

Works of John Bunyan: REASONS WHY FEW ARE SAVED. 382

 

by Thomas Sadler, oil on canvas, 1684

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.

Works of John Bunyan: REASONS WHY FEW ARE SAVED. 381

by Thomas Sadler, oil on canvas, 1684

 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.

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.