taken from the first message in bunyan's 'searching works' entitled 'THE STRAIT GATE, taken from the king james english rendition of Jesus' words to His followers recorded in luke 13.24 when He said,
'STRIVE
(note: this word is the greek verb AgonidzO from which we get our english words 'agonize, agony'
(suffer extreme pain, agony; to put forth great (better: EXTREME) effort)...this was used to describe the training and performance which marked those greek athletes in athens who won the olympic crown for their events...this is to mark those who profess 'to be Christ's' in the actual way they live out each day in attempting to be doing exactly what He tells them to do in the gospels. AgonidzO also is found at the end
of I corinthians 9. v 24 know ye not that they which run in a race run all,
BUT ONE RECEIVETH THE PRIZE?
SO RUN that ye may obtain.
and every man that STRIVETH (AgonidzO) FOR THE MASTERY
IS TEMPERATE IN ALL THINGS.
now they do it to obtain a corruptible crown;
but we an incorruptible.)
TO ENTER THE STRAIT (narrow) GATE
FOR MANY
I SAY
WILL SEEK TO ENTER
AND WILL NOT BE ABLE'.
the sermon warns both professors of Christ (we call them 'church goers') and those who do not,
warning this latter group from I peter 4.18,
'if the righteous scarcely be saved, where shall the ungodly and the sinner appear?',
but his main focus is on PROFESSORS, many of whom, Jesus here warns,
will desperately try to get into heaven and will fall back into eternal torment.
the second verse that bunyan lays at the top of this sermon is,
'enter ye in at the strait gate;
for wide is the gate
and broad is the way,
that leadeth to destruction
and many there be which go in thereat;
because STRAIT (from latin strictus, to bind; NARROW) IS THE GATE
and NARROW IS THE WAY,
which leadeth unto life
and few there be that find it. matt. 7.13-4
BELOW THE FIRST FOUR PARTS of this sermon
'strive to enter in at the strait gate, for many i say unto you ,will seek to enter and will not be able. luke 13.24
CHAPTER 1 - THE TEXT EXPLAINED
....16 besides, this word, 'enter in', signifieth that salvation to the full is to enjoyed only there
and that there only is eternal safety.
all other places and conditions are hazardous, dangerous,
full of snares, imperfections, temptations and afflictions; but there all is well!
there is no devil to tempt,
no desperately wicked heart to deliver us up,
no deceitful lust to entangle,
nor any enchanting world to bewitch us:
there all shall be well to all eternity.
further, all the parts of and circumstances that attend salvation,
are only there to be enjoyed.
there only is immortality and eternal life;
there is the glory and the fullness of joy and the everlasting pleasures;
there is God and Christ to be enjoyed by open vision;and more,
there are the angels and the saints;
further, there is no death, nor sickness, no sorrow nor sighing for ever:
there is no pain, nor persecutor nor darkness, to eclipse our glory.
O this Mount Sion!
O this heavenly Jerusalem! II cor. 5.1-5; psalm 16.11; luke 20.35-6
behold therefore what a great thing the Lord Jesus hath included by this little word 'in'.
in this word is wrapt up a whole heaven and eternal life;
even as there is also by other little words in the holy scriptures of truth;
as where He saith, 'Knock and It shall be opened unto you,' and 'the Elect have obtained It'.
this should teach us, not only to read, but to attend in reading;
not only to read, but to lift up our hearts to God in reading;
for if we be not heedful, if He give us not light and understanding,
we may easily pass over without any great regard,
such a word as may have a glorious kingdom and eternal salvation in the bowels of it:
yea sometimes, as here, a whole heaven is intimated, where it is not at all expressed.
the apostles of old did use to fetch great things out of the scripture,
even out of the very order and timing of the several things contained therein.
see romans 4.9-11; galatians 3.16-7; hebrews 8.13
CHAPTER 2 - THE STRAIT GATE DESCRIBED
20...objection. 'but Christ bids strive;
'stive to enter in at the strait gate.'
now if that gate be, as you say, the gate or entrance into heaven,
then it should seem that we should not strive till the day of judgment,
for we shall not come at that gate till then'.
answer. Christ, by this exhortation, 'strive'etc, doth not at all admit of or countenance delays
or that a man should neglect his own salvation:
but putteth poor creatures upon preparing for the judgment
and counseleth them now to get those things that will then give them entrance into glory.
this exhortation is much like these,
'be ye therefore ready also: for in such an hour as you think not, the Son of man cometh'.
'and they that were ready went in with him to the marriage and the door was shut. matthew 24.44; 25.10
so that when he saith, 'strive to enter in', it is as much as if he should say,
'blessed are they that shall be admitted another day to enter into the kingdom of heaven;
but they that shall be accounted worthy of so unspeakable a favor,
must be well prepared and fitted for it before hand.
now, the time to be fitted is not the day of judgment, but the day of grace;
not then, but now;
therefore strive now for those things that will then give you entrance into the heavenly kingdom....
26 CHAPTER 3 - HOW TO ENTER THE STRAIT GATE
i come now to the exhortation, which is, to strive to enter in.
'strive to enter in at the strait gate'.
these words are fitly added;
for since the gate is strait, if follows that they who sill enter in must strive.
'strive!' this word 'strive' supposeth,
1. that great idleness is natural to professors; they think to get to heaven by lying as it were on their elbows.
2. it also suggesteth, that many will be the difficulties that professors will meet with before they get to heaven.
3. it also concludeth, that only the laboring christian, man or woman, will get in thither. 'strive, etc.
three questions i would propound upon the word, an answer to which may give us light into the meaning of it
1. what doth the word 'strive' import?
when he saith, strive! it is as much as to say
'BEND YOURSELVES TO THE WORK WITH ALL YOUR MIGHT'.
'whatsoever thy hand findeth to do, do it with thy might;
for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest'. eccl. 11.10
thus samson did, when he set himself to work to destroy the philistines,
he bowed himself with all his might. judges 16.30
thus david did also when he made provision for the building and beautifying of the temple of God.
I chron. 29.2
and thus must thou do, if ever thou enterest into heaven.
when he saith, strive! he calleth for the mind and will, that they should be on His side
and on the side of the things of His kingdom.
for none strive indeed, but such as have given the Son of God their hearts,
of which the mind and will are principal parts.
for saving conversion lieth more in the turning of the mind and will to Christ
and to the love of His heavenly things, than in all knowledge and judgment.
and this the apostle confirmeth, when he saith,
'stand fast in one spirit, with one mind, striving together for the faith of the Gospel'. philippians 1.27
and more particularly, this word 'strive' is expressed by several other terms. as
1. it is expressed by that word, 'so RUN that you may obtain'. I cor. 9. 24-5
2. it is expressed by that word, FIGHT the good fight of faith, lay hold on eternal life'. I tim. 4.12
3. it is expressed by that word, 'LABOR not for the meat that perisheth,
but for that meat which endureth to everlasting life'. john 6.27
4. it is expressed by that word, 'we WRESTLE with principalities and powers
and the rulers of the darkness of this world'. eph. 6.12
therefore, when He saith, Strive, it is as much as to say,
'run for heaven;
fight for heaven;
labor for heaven;
wrestle for heaven;
or you are like to go without it!'
2. the second question is, how should we strive?
the answer in general is, thou must strive lawfully.
'and if a man also strive for masteries, yet is he not crowned, except he strive lawfully'. II tim. 2.5
but you will say, what is it to strive lawfully? it is
1) to strive against the things which are abhorred by the Lord Jesus;
yea, to resist to the spilling of your blood, 'striving against sin'. heb. 12.4
to have all those things that are condemned by the word;
yea though they be thine own right hand, right eye, or right foot, in abomination;
and to seek by all godly means the utter suppressing of them. mark 9. 43, 45, 47
2) to strive lawfully, is to strive for those things that are commanded in the word.
'but thou, O man of God, fly the world and follow after, (that is, strive for)
righteousness, godliness, faith, love, patience, meekness;
fight the good fight of faith, lay hold on eternal life, etc' I tim. 4.11-2
3) he that striveth lawfully, must be therefore VERY TEMPERATE in all good and lawful things of this life.
'and every one that striveth for the mastery, is temperate in all things.
now they do it to obtain a corruptible crown; but we an incorruptible'. I cor. 9.25
most professors give leave to the world and vanity of their hearts,
to close with them and to hang about their necks;
and so make their striving to stand rather in an outcry of words,
than a hearty labor against the lusts and love of the world, and their own corruptions.
but this kind of striving is but a beating of the air and will come to just nothing at last. I cor. 9.26
4) he that striveth lawfully, must take God and Christ along with him to work.
otherwise he will certainly be undone.
'whereunto(said paul) i also labor, striving according to His working, which worketh in me mightily. col. 1.29
and for the right performing of this, he must observe these following particulars.
1. he must take heed that he doth not strive about things or words, to no profit;
for God will not then be with him.
'of these things' (saith the apostle) put them in remembrance; charging them before the Lord,
that they strive not about words to no profit, but to the subverting of the hearers. II tim. 2.14
but alas! how many professors in our days are guilty of this transgression,
whose religion stands chiefly, if not only, in a few unprofitable questions,
and vain wranglings about words and things to no profit, but to the destruction of the hearers.
2. he must take heed, that whilst he strives against one sin, he does not harbor and shelter another:
or that whilst he cries out against other men's sins, he does not countenance his own.
3. in the striving, strive to believe, strive for the faith of the gospel.
for the more we believe the gospel and the reality of the things of the world to come,
with the more stomach and courage shall we labor to possess the blessedness. phil. 1.27; heb 4.11
'let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief'.
4. as we should strive for and by faith, so we should strive by prayer, (rom. 15.30)
by fervent and effectual prayers.
O the swarms of our prayerless professors!
what do they think of themselves?
surely the gate of heaven was heretofore as wide as in these our days;
but what striving by prayer was there then among christians
for the thing that gives admittance into this kingdom, over what there is in these latter days!
5. we should also strive by mortifying our members that are upon the earth.
'i therefore so run, (said paul) not as uncertainly; 'so fight i, not as one that beateth the air:
but i keep under my body and bring it into subjection;
lest that by any means, when i have preached the gospel to others, i myself should be a castaway.
I cor.9.26-7
but all this is spoken principally to professors and so i would be understood.
3. i now come to the third question, namely, but why should we strive?
1) because the thing for which you are here exhorted to strive, is worth the striving for.
it is for a whole heaven and an eternity of felicity there.
how will men that have before them a little honor, o little profit, a little pleasure, strive!
i say again, how will they strive for this!
'now, they do it for a corruptible crown; but we for an incorruptible'.
methinks this word, 'heaven', and this, 'eternal life', what is there again either in heaven or earth like them
to provoke a man to strive?
2) strive, because otherwise the devil and hell will assuredly have thee.
he goes about like a roaring lion, seeking whom he may devour. I pet. 5.8
the fallen angels are always watchful, diligent, unwearied;
they are also mighty, subtle and malicious, seeking nothing more than the damnation of thy soul.
O thou that art like the heartless dove, strive!
3) strive, because every lust strives and wars against thy soul.
'the flesh lusteth against the Spirit'.
'dearly beloved, i beseech you, (said peter,) as strangers and pilgims, abstain from fleshy lusts,
which war against the soul. I pet. 2.11
it is a rare thing to see or find out a christian, that indeed can bridle his lusts;
but no strange thing to see such professors as are not only bridled,
but saddled too, by the very devil himself and the corruptions of their hearts!
4)strive, because thou hast a whole world against thee.
the world hateth thee if thou beest a christian;
the men of the world hate thee;
the things of the world are snares for thee, even thy bed and table, thy wife and husband;
yea, thy most lawful enjoyments have that in them that will certainly sink thy soul to hell,
if thou dost not strive against the snares that are in them. rom. 11.9
the world will seek to keep thee out of heaven with
mocks, flouts, taunts, threatenings, jails, gibbets, halters, burnings and a thousand deaths;
therefore strive.
again if it cannot overcome thee with these, it will
flatter, promise, allure, entice, entreat and use a thousand tricks on this hand to destroy thee.
and observe, many that have been stout against the threats of the world,
have yet been overcome with the bewitching flatteries of the same.
there ever was enmity between the devil and the church
and betwixt his seed and her seed. gen 3
michael and his angels and the dragon and his angels, these make war continually. rev. 12
there have been great desires and endeavors among men to reconcile these two in one, namely,
the seed of the serpent and the seed of the woman;
but it could never yet be accomplished.
the world say, they will never come over to us;
and we again say, by God's grace, we will never come over to them.
but the business hath not ended in words;
both they and we have also added our endeavors to make each other submit.
but endeavors have proved ineffectual too.
they, for their part, have devised all manner of cruel torments to make us submit;
as, slaying with the sword, stoning, sawing asunder, flames, wild beasts, banishments, hunger
and a thousand miseries.
we again, on the other side, have labored by prayers and tears,
by patience and long suffering, by gentleness and love,
by sound doctrine and faithful witness bearing against their enormities,
to bring them over to us.
but yet the enmity remains: so that they must conquer us or we must conquer them.
one side must be overcome
'but the weapons of our warfare are not carnal, but mighty through God'.
5) strive, because there is nothing of christianity got by idleness.
idleness clothes a man with rags and the vineyard of the slothful is grown over with nettles prov. 3.21;
24.30-2
profession that is not attended with spiritual labor, cannot bring the soul to heaven.
the fathers before us wee no slothful in business, but fervent in spirit, serving the Lord.
'therefore be not slothful, but followers of them who by faith and patience inherit the promises. rom. 12.11; heb. 4. 12
'strive to enter in'.
methinks the words at the first reading do intimate to us, that the christian,
in all that ever he does in this world, should carefully heed and regard his sou.
i say, in all that ever he does.
many are for their souls by fits and starts;
but a christian indeed, in all his doings and designs which he contriveth and manageth in this world,
should have a special eye to his own future and everlasting good;
in all his labors he should strive to enter in.
'wisdom (in Christ) is the principal thing; therefor get wisdom and with all thy getting get understanding'.
prov. 4.7
get nothing, if thou canst not get Christ and grace,
and further hopes of heaven in that getting;
get nothing with a bad conscience, with the hazard of thy peace with God
and that in getting it thou weakenest thy graces which God hath given thee;
for this is not to strive to enter in.
add grace to grace, both by religious and worldly duties;
'for so an entrance shall be ministered unto you abundantly
into the everlasting kingdom of our lord and saviour Jesus Christ II pet. 1.8-12
religious duties are not the only striving times; he that thinks so is out.
thou mayst help thy faith and thy hope, in the godly management of thy calling
and mayst get father footing in eternal life, by studying the glory of God
in all thy worldly employment.
i am speaking now to christians that are justified freely by grace
and am encouraging or rather counselling them to strive to enter in;
for there is an entering in by faith and good conscience now,
as well as our entering in body and soul hereafter;
and i must add, that the more common it is to they soul to enter in now by faith,
the more steadfast hope shalt thou have of entering in hereafter in body and soul.
'strive to enter in'.
by these words also the Lord Jesus giveth sharp rebuke to those professors that have not eternal glory,
but other things, temporal things in their eye,
by all the bustle that they make in the world about religion.
some there be, what a stir they make, what a noise and clamor, with their notions and forms!\
and yet perhaps all is for the loaves;
because they have eaten of the loaves and are filled john 6.26.
they strive indeed to enter, but it is not into heaven:
they find religion hath a good trade at the end of it;
or they find that it is the way to credit repute, preferment and the like;
and therefore they strive to enter into these.
but these deceivers have not the strait gate in their eye,
nor yet in themselves have they love to their poor and perishing souls;
wherefore this exhortation nippeth such by predicting their damnation.
'strive to enter in'.
these words also sharply rebuke them who content themselves,
as the angel of the church of sardis did,
that is, in having a name to live and be dead, (rev. 3.1) or as they of the laodiceans,
who took their religion upon trust and were content with a poor, wretched, lukewarm profession.
for such as these are altogether unlike to the exhortation in the text.
that says, 'strive'
and they sit and sleep.
that says, 'strive to enter in'
and they content themselves with a profession that is never like to bring them thither.
'strive to enter in'.
further, these words put us upon proving the truth of our graces now.
i say, they put us upon the proof of the truth of them now;
for it the strait gate be the gate of heaven and yet we are to strive to enter into it now,
even while we live and before we come thither,
then doubtless Christ means by this exhortation,
that we should use all lawful means to prove our graces in this world,
whether they will stand in the judgment or no.
strive to enter in; ie. get those graces now,
that will prove graces then
and therefore try them you have
and if, upon trial, they prove not right, cast them away, and cry for better,
lest they cast thee away, when better are not to be had.
'buy of Me gold tried in the fire'. rev. 3.18
mark that.
'buy of Me faith and grace that will stand in the judgment;
strive for that faith;
buy of Me that grace and also white raiment, that thou mayst be clothed,
that the shame of thy nakedness do not appear
and anoint thine eyes with eyesalve, that thou mayst see'.
mind you this advice.
this is right striving to enter in.
objection. but you will say, 'how shall we try our graces?
would you have us run into temptation to try if they be sound or rotten?'
answer. you need not run into trials.
God has ordained, that enough of them shall overtake thee to prove thy graces either rotten or sound before the day of thy death.
sufficient to the day is the evil thereof,
if thou hast but a sufficiency of grace to withstand.
i say, thou shalt have trials enough overtake thee,
to prove thy graces sound or rotten.
thou mayst therefore, if God shall help thee, see how it is like to go with thee,
before thou goest out of this world, namely,
whether thy graces be such as will carry thee in at the gates of heaven or no.
question. but how should we try our graces now?
answer. how dost thou find them in outward trials?
hebrews 11.35-6- ..and others were tortured, not accepting their release,
in order that they might obtain a better resurrection
and others experienced mockings and scourgings, yes, also chains and imprisonment.
how dost thou find thyself in the inner workings of sin?
romans 7.24- wretched man that i am!
who will set me free from the body of this death?
how dost thou find thyself under the most high enjoyment of grace in this world?
phil. 3.14- i press on toward the goal for the prize of the upward call of God in Christ Jesus.
question. how do they show themselves to be true under the first of these?
answer. by mistrusting our own sufficiency;
by crying to God for help;
by desiring rather to die than to bring any dishonor to the name of God
and by counting, that if God be honored in the trial, thou hast gained more than all the world could give thee.
II chronicles 20.12; 14.11; acts 4; 20.22-4; II cor. 4.17-8; heb 11.24-6
question. how do they show themselves to be true under the second?
answer. by mourning and confessing and striving and praying against them;
by not being content, shouldst thou have heaven, if they live and defile thee;
by counting holiness the greatest beauty in the world
and by flying to Jesus Christ for life.
zechariah 12.10; john 19; heb. 12.4; psalm19.12
question. how do they show themselves to be true under the third?
answer. by prizing the true graces above all the world;
by praying heartily that God will give thee more;
by not being content with all the grace thou canst be capable of enjoying on this side of heaven and glory. psalm 84.10; luke 17.5; phil. 3
'strive to enter in!'
the reason why Christ addeth these words, 'to enter in', is obvious,
namely because there is no true and lasting happiness this side of heaven.
i say, none that is both true and lasting,
i mean, as to our sense and feeling, as there shall be.
'for here we have no continuing city, but we seek one to come'. heb. 13. 14
the heaven is within that city; strive therefore to enter in: the glory is within
strive therefore to enter in; the Mount Sion is within
strive therefore to enter in: angels and saints are within;
strive therefore to enter in:
and to make up all, the God and Father of our Lord Jesus Christ, and that glorious Redeemer are within;
strive therefore to enter in.
'strive to enter in!'
'for without are dogs and sorcerers and whoremongers and murderers and idolaters
and whosoever loveth and maketh a lie';
without are howling, weeping, wailing and gnashing of teeth;
yea, without are all the miseries, sorrows and plagues that an infinite God can in justice and power
inflict upon an evil and wicked generation.
strive therefore, to enter in at the strait gate.
rev. 22.9,15; matthew 22.13; 25.41; isaiah 65.13-4;deuteronomy 29. 18-20
24 ....there is the word of the law and that will make the gate strait (narrow passage or area) also.
none must go in thereat, but those that can go in by the leave of the law;
for though no man be or can be, justified by the works of the law,
yet unless the righteousness and holiness by which they attempt to enter into this kingdom,
be justified by the law, it is vain once to think of entering in at this strait gate.
now, the law justifieth not but upon the account of Christ's righteousness.
if therefore thou be not indeed found in that righteousness,
thou wilt find the law lie just in the passage into heaven to keep thee out.
'every man's work must be tried by fire,
that it may be manifest what sort it is'.
CHAPTER 4 - THE MOTIVES URGING ALL TO STRIVE
we are now come to the great motive which our Lord urges to enforce His exhortation.
'strive to enter in at the strait gate; for many, I say unto you, will seek to enter in
and shall not be able'.
he told us before, that the gate was strait;
he also exhorted us to strive to enter in thereat;
or to get those things now that will further our entrance then
and to set ourselves against those things which will hinder our entrance then.
in this new motive there are five things to be minded.
1. that there will be a disappointment to some at the day of judgment;
they will seek to enter in, 'and SHALL NOT BE ABLE'.
2. that not a few, but many, will meet with this disappointment;
'for MANY will seek to enter in and shall not be able'.
3. this doctrine of the miscarriage of many, standeth upon the validity of the word of Christ;
for many, I SAY, will seek to enter in and shall not be able'.
4. professors shall make a great heap among the many that shall fall short of heaven:
'for many I say UNTO YOU, will seek to enter in and shall not be able'.
5. where grace and striving are wanting now, seeking and contending to enter in,
will be unprofitable then:
'for many, I say unto you, will seek to enter in and SHALL NOT BE ABLE.
but i will proceed in my former method, that is to open the words unto you.
'for many etc. if he had said, 'for SOME will fall short;
it had been a sentence to be minded;
if he had said, for some that SEEK will fall short, it had been very awakening;
but when, he saith, many, MANY will fall short, yea many among PROFESSORS will fall short;
this is not only awakening, but dreadful.
'for many' etc. i find this word 'many' variously applied in scriptures.
1. sometimes it intendeth the openly profane, the wicked and ungodly world.
as where Christ saith,
'wide is the gate and broad is the way that leadeth to destruction
and many there e that go in thereat. matt. 7.13
i say by the MANY here, he intends those chiefly that go on in the broad way of sin and profaneness,
bearing the tokens of their damnation in their foreheads,
those whose daily practice proclaims that their feet go down to death and their steps take hold of hell.
Job 21.29-30; isaiah 3.9; prov. 5.5
2. sometimes this word 'many',
intendeth those that cleave to the people of God deceitfully and in hypocrisy;
or as daniel hath it, 'many shall cleave unto the church with flatteries'. dan. 11.34
the word 'many' in this text includeth all those who feign themselves better than they are in religion;
it includeth, i say, those that have religion only for an holyday suit to set them out at certain times
and when they come among suitable company.
3. sometimes this word 'many', intendeth them that apostatize from Christ;
such as for a while believe and in time of temptation fall away.
as john saith of some of Christ's disciples:
'from that time many of His disciples went back and walked no more with Him. john 6.66
4. sometimes this word 'many' intendeth them that make a great noise
and do many great things in the church, and yet want saving grace.
'many' saith Christ, 'will say unto me in that day, Lord, Lord, have we not prophesied in Thy name
and in Thy name cast out devils and in Ty name done many wonderful works? matt. 7.22
mark there will be many of these.
5. sometimes this word 'many' intendeth those poor ignorant deluded souls that are led away with every wind of doctrine;
those who are caught with the cunning and crafty deceiver, who lieth in wait to beguile the unstable.
'and many shall follow their pernicious ways;
by reason of whom the way of truth shall be evil spoken of'. II pet. 2.2
6. sometimes the word 'many' includeth all the world, good and bad.
'and many of them that sleep in the dust of the earth hall awake, some to everlasting life
and some to shame and everlasting contempt'. dan. 12.2 compare with john 5.28-9
7. lastly, sometimes this word 'many' intendeth the good only, even them that shall be saved. luke 2.34
since then the word is so variously applied, let us inquire how it must be taken in the text. and
1)it must not be applied to the sincerely godly, for they shall never perish. john 10.27-8
2) it cannot be applied to all the world, for then no flesh should be saved.
3) neither is it to be applied to the open profane only, for then the hypocrite is by it excluded.
4) but by the MANY in the text our Lord intendeth in special the MANY PROFESSORS;
the professors i say, how high soever they seem to e now,
that shall be found without saving grace in the day of judgment.
...39 could we compare the professors of the times with the everlasting word of God,
this doctrine would more easily appear to the children of men.
who few among the many, yea among the swarms of professors,
have heart to make conscience of walking before God in this wold
and to study His glory among the children of men!
how few, i say, have His name lie nearer their hearts, than their own carnal concerns!
nay, do not many make His word and His name and His ways,
a stalking horse to their won worldly advantages?
God calls for faith, good conscience, moderation, self denial, humility, heavenly mindedness,
love to saints, to enemies and for conformity in heart, in word and life to His will.
mark 11.22; I pet. 3.16; heb. 13.5; phil. 4.5; matt. 10.37-9; col. 3.1-4; rev. 2.10; john 15.17;
I john 4.21; matt. 5.44; prov. 23.26; col. 4.6
'for many, i say unto you'.
these latter words carry in them a double argument to prove the truth asserted before.
first, in that He directly pointeth at His followers: 'I say unto you'/
'many, I say unto you, EVEN TO YOU WHO ARE MY DISCIPLES,
to you that have eat and drank in My presence'.
i know that sometimes Christ hath directed his speech to His disciples,
not so much upon their account as upon the account of others,
but here it is not so.
the ' I say unto you', in this place, is immediately concerning some of themselves:
I say unto you, ye shall begin to stand without and to knock,
saying Lord, Lord, open to us
and He shall answer and say unto you, I know you not, whence you are.
then shall ye begin to say,
'we have eat and drank in Thy presence
and Thou hast taught in our streets:
but He shall say, I tell you, I know you not whence you are,
depart from Me all ye workers of iniquity;
as if he had said, 'it is you, you, you, that I mean'.
'I say unto YOU'.
it is common with a professing people, when they hear a a smart and thundering sermon, to say,
'now has the preacher paid off the drunkard, the swearer, the liar, the covetous and adulterer';
forgetting that these sins may be committed in a spiritual and mystical way.
there is a spiritual drunkenness, a spiritual adultery
and a man may be a liar that calls god his Father when He is not
or that calls himself a christian and is not.
wherefore, perhaps all these thunders and lightnings in these terrible sermons may more concern thee than thou art aware of.
'I say unto you';
unto you, professors, may be the application of all this thunder. rev. 2.9;3.9
'I say unto you'.
had not the Lord Jesus designed by these words to show
what an overthrow will one day be made among professors,
he needed not have 'you'd' at this rate, as in the text and afterwards He has done.
the sentence had run intelligible enough without it, i say,
without His saying,'I say unto you'.
but the truth is, the professors are in danger.
the preacher and the hearer,
the workers of miracles, the workers of wonders,
may be all in danger of damnation, notwithstanding all their attainments.
and to awaken us all about this truth,
therefore the test must run thus:
'for many, I say unto you, will seek to enter in and shall not be able'.
see you not yet that the professor is in danger
and that these words, 'I say unto you', are a prophecy of everlasting perdition
of some that are famous in the congregation of saints?
i say, if you do not see it, pray god your eyes may be opened
and beware that thy portion be not as the portion of one of those
that are wrapped up in the 28th verse of the chapter.
'there shall be weeping and gnashing of teeth,
when ye shall see abraham and isaac and jacob and all the prophets in the kingdom of god
and you yourselves thrust out'.
'for many, I SAY unto you':
these words, i told you carry in them a double argument for confirmation of the truth asserted before:
first, that professors are here particularly pointed at
and secondly, it is the saying of The Truth Himself.
for these words 'I say', are words full of authority.
'I say it', 'i say unto you'. says Christ, as He saith in another place,
'it is I that speak: behold it is I.
the person whose words we have now under consideration was no blundering raw headed preacher,
but the very wisdom of God; His Son, and Him that hath lain in His bosom from everlasting
and consequently had the most perfect knowledge of his Father's will
and how it would fare with professors at the end of this world.
and now hearken what Himself doth say of the words which He hath spoken
'heaven and earth shall pass away, but My word shall not pass away. matthew 24.35
'I say unto you'.
the prophets used not to speak after this manner, nor yet the holy apostles;
for thus to speak, is to press things to be received upon their own authority.
they used to say, thus saith the Lord or paul or peter, an apostle or servant of God.
but now we are dealing with the words of the Son of God; it is He that hath said it.
wherefore we find the truth of the perishing of many professors asserted
and confirmed by Christ's own mouth.
this consideration carrieth great awakening in it,
but into such a fast sleep are many now a days fallen,
that nothing will awaken them, but that shrill and terrible cry,
'behold the bridegroom cometh; go ye out to meet Him'.
'I say unto you'.
there are tow things upon which this assertion of Christ may be grounded.
1/ there is in the world a thing like grace that is not grace.
...this is evident, because we read that there are some that 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; II cor. 5.12; matt. 23.27; isaiah 57.2-3
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 you be in the faith'
gal. 6.7; I cor. 12.28; II 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.
this is further evident from the conclusion made by the Holy Ghost upon this very thing.
'for if a man think himself to be something when he is nothing he deceiveth himself'. gal 6.3
the Holy Ghost here concludeth 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 he is just nothing at all with reference thereto.
the Holy Ghost also determines upon this point, that they do deceive themselves.
'for if a man think himself to be something when he is nothing, he deceiveth himself'
he deceiveth his own soul,
he deceiveth himself of heaven and salvation.
so again, 'let no man beguile you of your reward'. col 2.18
the same thing is manifest from the text, 'for many, I say unto you, will seek to enter in and shall not be able'.
alas! great light, great parts, great words and great confidence of heaven,
may be 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 with there is no redemption.
this is evident, both from matthew and mark.
'but whosoever speaketh against the Holy Ghost, it shall not be forgiven him,
neither in this world, nor in the world to come'. matt. 12.32
'but he that shall blaspheme against the Holy Ghost, hath never forgiveness,
but is in danger of eternal damnation'. 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. I john 5.16
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 which were once enlightened and have tasted the heavenly gift,
that wee made partakers of the Holy Ghost
and have tasted the good word of God and the powers of the world to come' heb 6.4,5
of this sort are they that commit this sin.
peter also describes them to be such, that sin the unpardonable sin.
'for if after they have escaped the pollution of the world,
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 II pet. 2.20
the other passage in the 10th of the hebrews holdeth forth the same thing.
'for if we sin willfully, after we have received the knowledge of the truth,
there remaineth no more sacrifice for sin,
but a certain fearful looking for of judgment and fiery indignation, that shall devour the adversaries'. v26,7
these therefore are the persons that are the prey for this sin:
this sin feedeth upon professors
and they that are such, do very often fall into the mouth of this eater.
some fall into the mouth of this sin, by delusions and doctrines of devils, II thess. 2.11
and some fall into the mouth of it, by returning with the dog to his vomit again
and with the sow that was washed to her wallowing in the mire. II pet. 2.22
i shall not here give you a particular description of this sin...
but such a sin there is and they that commit it shall never have forgiveness.
and i say again, there be professors that commit this unpardonable sin,
yea, more than most are aware of.
let all therefore look about 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.
'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. 22.14
to prove that they will seek, although i have done it already, yet read these texts at your leisure:
matt. 25.11; 7.22; luke 13.28
and, in a word, to give you the reason why they will seek to enter in:
1) now they will see what a kingdom it is,
what glory there is in it
and now they shall also see the blessedness which they shall have,
that shall then 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 hid from the eyes of the world.
their 'eye hath not seen nor their ear heard' etc.
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 clearly than ever.
they will also see how the breath of the Lord, like a stream of brimstone,
doth kindle it.
O, the sight of the burning fiery furnace, which is prepared for the devil and his angels1
this, this will make work in the souls of castaways at that day of God Almighty
and then they will seek to enter in.
3) now they will see what the meaning of such words as these is,
'hell fire', 'everlasting fire', 'devouring fire', 'fire that never shall be quenched'.
now they will see what 'for ever' means;
what 'eternity' means:
now they will see what this word means, 'the bottomless pit';
now they will hear roaring of sinners in this place,
howling in that,
some crying to the mountains to fall upon them
and others to the rocks to cover them;
now they will see blessedness is nowhere but within the city of God.
4) now they will see what glory the godly are possessed of;
how they rest in abraham's bosom,
how they enjoy eternal glory,
how they 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 for ever:
and this will make them seek to enter in. luke16.22-3; 13.28
question. but some may say, 'how will they now seek to enter in?'
answer. 1. they will but on all the confidence they can,
they will trick and trim up their profession
and adorn it with what bravery they can.
thus the foolish virgins sought to enter in.
they did trim up their lamps;
they made themselves as fine as they could;
they made shift to make their lamps to shine a while;
but the Son of God, discovering Himself,
their confidence failed,
their lamps went out,
the door was shut upon them
and they were kept out.
2. they will seek to enter in, by crowding themselves in among the godly.
thus the man without the wedding garment sought to enter in.
he goes to the wedding,
gets into the wedding chamber,
sits close among the guests
and then,
without doubt,
concluded he should escape damnation.
but you know, one black sheep is soon seen,
though it be among a hundred whit ones:
why even thus it fared with this poor man.
'and when the King came in to see the guests,
he saw there a man that had not on a wedding garment'.
He spied him presently and before one word was spoken to any of the others,
He had this dreadful salutation,
'Friend, how camest thou in hither, not having on a wedding garment?
and he was speechless.
though he could swagger it out amongst the guests,
yet the Master of the feast, at first coming in, strikes him dumb
and having nothing to say for himself,
the King had something to say against him.
'then said the King to the servants, (angels)
bind him hand and foot and take him away and cast him into outer darkness,
there shall be weeping and gnashing (grind or strike the teeth together, especially in rage or pain) of teeth'.
3.they will seek to enter in, by pleading their profession
and admittance to the Lord's ordinances (does this mean being baptized and taking the Lord's supper?),
when they were in the world.
'Lord, we have eat and drank 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 to us!
4. they will seek to enter in, by pleading their virtues;
how they subjected to His ministry,
how they wrought for Him what good they did in the world and they like. matt. 7.22
but neither will this help them;
the same answer that the two former had, the same have these
'depart from Me, ye workers of iniquity'.
5. they will seek to enter in, by pleading excuses, when they cannot evade conviction.
the slothful servant went this way to work
when he was called to account for not improving his Lord's money.
'Lord, (says he) i knew Thou wast a hard man,
reaping where Thou hast not sowed,
and gathering where Thou hast not strawed;
and i was afraid',
(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 and hid Thy talent in the earth;
lo, there Thou hast that is Thine'. (note: get it Yourself....'sir')
-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 nor lost Thy money,
lo, there Thou hast what is Thine'. matt. 25.24-8
there are but few will be able to say these last words at the day of judgment.
the most of professors are for embezzling, misspending and slothing away
their time
their talents
their opportunities to do good in.
but i say, if he that can make so good an excuse as to say,
Lo, there Thou hast what 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 utter darkness,
where shall be weeping and gnashing of teeth,
what will they do that have neighbor took care to lay out,
nor care to keep what was committed to their trust?
6. they will seek to enter in, by pleading that ignorance was the ground of their miscarrying
in the things wherein they offended.
wherefore when Christ charges them with want of love to Him
and with want of those fruits that should prove their love to be true;
as, that they did not 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. 25.41-5
as if they 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 no body;
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,k Lord, Lord, open unto us'.
but will this plea do?
no.
'then shall He answer them,
inasmuch as you did it not to one of the least of these My brethren,
you did it not to Me'.
this plea then, though grounded upon ignorance,
(which is 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 in. as
they will make a stop at this gate, this beautiful gate of heaven;
they will begin to stand without at the gate, as being loath to go any further.
never did malefactor so unwillingly turn off the ladder,
when the rope was about his neck,
as these will turn away that day from the gates of heaven to hell.
they will not only make a stop at the gate;
but there they will knock and call;
this also argueth them willing to enter.
they will begin to stand without and to knock at the gate saying,
'Lord, Lord, open to us'.
this word, Lord being doubled, shows the vehemency of their desires:
'Lord, Lord, open to us! the devils are coming!
Lord, Lord, the pit opens her mouth upon us!
Lord, Lord, there is nothing but hell and damnation left us if Thous hast not mercy upon us!
Lord, Lord, open unto us!
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 to us', will not do,
then they betake themselves to their tears.
tears are sometimes the most powerful arguments,
but they are worth nothing here.
esau also sought it carefully with tears,
but it helped him nothing at all. heb. 12.16-7
there shall be weeping and gnashing of teeth,
for the gate is shut for ever!
mercy is gone for ever,
Christ hath rejected them for ever!
all their pleas, excuses, and tears will not make them able to enter into His kingdom.
'for many, I say unto you, will seek to enter in and shall not be able'.
I come now to the latter part of the words,
which closely shows us the reason of the rejection of these 'many' that must be damned:
'they will SEEK to enter in and shall not be able'.
a hypocrite or a false professor may go a great way.
they may pass through the first and second watch;
that is, may be approved of christians and churches;
but what will they do when they come at this iron gate that leadeth into the city?
there the workers of iniquity will fall,
be cast down
and shall not be able to rise.
'and shall not be able'.
the time, as i have already hinted, which my text respecteth, is the day of judgment,
a day when all masks and vizards (visor) 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 counsels of the heart'. I cor. 4.5
it is also the day of his wrath,
the day in which he will pay vengeance, even a recompence (repay) to His adversaries.
at that day, those things that now these 'many' count sound and good,
will shake like a quagmire;
even all their naked knowledge,
their feigned faith,
pretended love,
glorious shows of gravity in the face,
their holiday (ie. holy day..sunday and other meeting of the 'church' days that occur?) words
and specious (apparently good and right though lacking real merit)
carriages (conduct of behavior, definition #12 in oxford english dictionary...in other words a now obsolete way of saying something like 'their outward or observable actions or behaviors in such settings as where the church is gathered together?)
will stand them in little stead. (note: meaning 'instead of a heart righteousness before God given and received through the Lord Jesus Christ and His merits alone...no human merits at all claimed...?)
i call them 'holiday' ones for i perceive that some professors do with religion
just as people do with their best apparel,
hang it against the wall all the week and put it on on sundays.
for as some scarce ever 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'. psalm 1.5
'and shall not be able'.
the ability here intended, is not that which standeth 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 the want of which this people 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 a trumpet
and they shall gather together His elect,
from the four winds, from one end of heaven to the other. 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'. isaiah 65.9
'they shall deceive, if it were possible, the very elect'. matt. 24.24
'but the election hath obtained it and the rest were blinded'. rom. 11.7
2. they will not be able to enter, because they will want the birthright.
the kingdom of heaven is for the heirs,
'and if children, then heirs', if born again, then heirs;
wherefore it is said expressly, 'except a man be born again he cannot see the kingdom of God'.
by this one word down goes all the 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 wantest a birthright to give the an 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 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 afterwards have inherited the blessing, he was rejected,
for he found no place of repentance though he sought it carefully with tears.
genesis 25; heb. 12.15-7
3. they shall not be able to enter in, who have not believed with the faith of God's operation.
the faith that is most holy, even the faith of god's elect.
'he that believeth on the Son of God hath everlasting life
and he that believeth not (note: this word literally is 'does not obey God')
shall not see life, but the wrath of God abideth on him'. john 3.36
but now, this faith is the effect of electing love and a new birth. john 17.1,2
therefore all the professors that have not that faith which floweth from being born of God,
will seek to enter in and shall not be able.
4. they shall not be able to enter in that have not gospel holiness.
holiness that is the effect of faith is that 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 (which is hell and eternal damnation, rev. 20.14) hath no power'. rev 20.6
'blessed and holy, ie. with that holiness that flows from faith which is in Christ;
for to these the inheritance belongs:
'that they may receive forgiveness of sins and inheritance among them that are sanctified by faith,
\(saith Christ) which 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 what they will
and will admit the soul that hath 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 evrlastingly 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 true that none is of power to keep himself,
yet God worketh together with His children
and they are dept by the power of God through faith unto salvation
which is also laid up in heaven for them I pet. 1.3-5
'the foolish shall not stand in Thy sight;
Thou hatest all the workers of iniquity'. psalm 5
the foolish are the ungodly 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; rev. 22.14
what is it for me to claim a house or a farm without right?
or to say, all this is mine, but having nothing to show for it?
so the sinner's 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 hath not saving faith, with holiness and perseverance flowing therefrom,
shall not be able to enter.
wherefore consider what i have said.
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