the faith do that is not saving 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 saith do that is not saving then all thâ—se 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 the faith that is not saving will even demand entrance of the Lord Lord Lord open unto us Matt. 2â— 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 to heaven gates Lord have we not prophesied in thy name and in thy name cast out devils and in thy name done many wondrous works Matt. 7. 22. Now then if the saith that is not saving may have Christ for its object be wrought by the word look for justification without works work men off from the pollutions of the world and give men tasts of and joy in the things of another world I say again if it will help a man to buâ—â—â— for his Judgment and to look for an inheritance in another world yet if it will help a man to to prepare for it claim 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 there are but few that can produce such for repentance and such saith as yet you see I have proved even reprobates have had in several ages of the Church But Thirdly they that go to heaven are a praying people but a man may pray that shall not be saved pray he may pray pray dayly yea he may ask of God the ordinances of Justice and may take delight in approaching to God nay further such souls may as it were cover the altar of the Lord with tears with weeping and crying out Isa 28. 2. Mala. 12. 13. Fourthly do Gods people keep holy-fasts they that are not his people may keep fasts also may 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 a week I give tithes of all that I possess Luk. 10. 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 Numb 24. 2. 4. 16. 1 Sam. 10. 6. 10. Psal. 49. 19. I reade of some men whose excellency in religion mounts up to the heavens and their head reaches unto the clouds who yet shall perish for ever like their own dung and he that in this world hath seen them shall say at the Judgment where are they Job 20. 5. 6. 7. There will many an one that were gallant professors in this world be wanting among the saved in the day of Christs coming yea many whose damnation was never dream't of which of the twelve ever thought that Judas would have proved a devil nay when Christ suggested that one among them were naught they each were more afraid of themselves then of him Matt. 26. 21. 22. 2â— who questioned the salvation of the foolish virgins the wise ones did not they gave them the priviledge of communion with themselves Matt. 25. The discerning of the heart and the insallible proof of the truth of saving-grace is reserved to the Judgment of Jesus Christ at his coming the Church and best of saints sometimes hit and sometimes miss in their judgments about this matter and the cause of our missing in our judgment is 1. partly because we cannot infallibly at all times distinguish grace that saveth from that which doth but appear to do so 2. partly also because some men have the art to give right names to wrong things 3. and partly because we being commanded to receive him that is weak are afraid to exclude the least Christian by a hid 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 that searches the reins and hearts and I will give to every one of you according to your works Jer. 11. 20. chap. 17. 10. Revel 2. 23. To this searcher of hearts is the time of infallible discerning reserved and then you shall see how far grace that is not saving hath gone and also how few will be saved indeed The Lord awaken poor sinners by my little book I come now to make some brief Use and Application of the whole and my first word shall be to the open profane poor sinner thou readest here that but a few will be saved that many that expect heaven will go without heaven what saist 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 saist thou now sinner If Judgment begins at the house of God what will the end of them be that obey not the Gospel of God This is Peters question canst thou answer it sinner yea I say again if judgement 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 shalt be lifted up to heaven Peter asks thee another question to witt If the righteous scarcely be saved where shall the ungodly and sinners appear 1 Pet. 14. 18 19. canst thou answer this question sinner stand among the righteous thou maiest not the ungodly shall not stand in the judgment nor sinners in the congregation of the righteous Psal. 1. 5. stand among the wicked thou then wilt not dare to do where wilt thou appear sinner to stand among the hypocrits will avail thee nothing the hipocrite shall not come before him that is with acceptance but shall perish Job 13. 16. Because it concernâ— thee much let me over with it again when thou shalt see lesse sinners then thou art bound up by angels in bundles to burn them where wilt thou appear sinner Thou maist wish thy self another man but that will not help thee sinner thou maist wish would I had been converted in time but that will not help thee neither and if like the wise of Jeroboam thou shouldest fain thy self to
willing he is to save poor sinners 2 Cor. 4. 2. 3. Thirdly the poor ignorant world miss of heaven because they putt off and defer coming to Christ until the time of Gods 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 saith the Lord. Zech. 7. 11. 12. 13. Fourthly the poor ignorant world miss of heaven because they have false apprehensions of Gods 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 jealousie shall smoak against that man and all the curses that are written in this book shall be upon him and God shall blot out his name from under heaven Dent. 29. 19 20 21. Fifthly the poor ignorant world miss of heaven because they make light of the Gospel that offereth mercy to them freely and because they lean upon their own good meanings and thinkings and doings Matt. 22. 1 2 3 4 5. Rom. 9. 30 31. Sixthly The poor carnal world miss of heaven because by unbelief which reigns in them they are kept for ever from being cloathed with Christs righteousness and from washing in his blood without which there is neither remission of sin nor justification But to pass these till anon I come in the next place to shew you some reasons why the professor falls short of heaven First In the general they rest in things below special grace as in awakenings that are not special in repentance that is not special in faith that is not special c. and a little to run the 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 â—â—are by nature so have they that shall be damned they that never go to heaven may see much of sin and of the wrath of God due thereto this had Cain and Judas and yet they came short of the kingdom Gen. 4. Matt. 27. 4. The saved have convictions in order to their eternal life but the others convictions are not so the convictions of the one doth drive them sincerly to Christ the convictions of the other doth drive them to the law and the law to desperation at last 2. There are also convictions that shew a man his necessity of Christ but wanting grace to lay hold effectually on Christ they joyn the law also with the Savior and so perish or through despair of obtaining the power of grace they rest in the notions and profession of grace and so perish 3. 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 so great a similitude and likeness there is betwixt the one and the other that most times the wrong is taken for the right and through this mistake professors perish As 1. In saving repentance there will be an acknowledgement of sin and one that hath the other repentance may acknowledg his sins also Matt. 27. 4. 2. In saving repentance there is a crying out under sin but one that hath the other repentance may cry out under sin also Gen. 4. 13. 3. In saving repentance there will be humiliation for sin and one that hath the other repentance may humble himself also 1 King 21. 29. 4. Saving repentance is attended with self-loathing but he that hath the other repentance may have loathing of sin too 2 Pet. 2. 22. a loathing of sin because it is sin that he cannot have but a loathing of sin because iâ— is offensive to him that he may have the dog doth not loath that which troubleth his stomach because it is there but because it troubleth him when it has done troubling of him he can turn to it again and liâ—k it up as before it troubled him 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. 14 15 16. 6. In saving repentance there is fear and reverence of the word and Ministers that bring it but this may be also 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. â—0 7. Saving repentance makes a mans heart very tender of doing any thing 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 word of the Lord Numb 24. 13. Behold then how far a man may go in repentance and yet be short of that which is called repentance unto salvation not to be repented of 1. He may be awakened 2. he may acknowledge his sin 3. he may cry out under the burden of sin 4. he may have humility for it 5. he may loath it 6. may have prayers and tears against it 7. may delight to do many things of God 8. may be afraid of sinning against him and after all this may perish for want of saving repentance Secondly Have they that shall be saved faith why they that shall not be saved may have faith also Yea a faith in many things so like the faith that saveth that they can hardly be distinguished though they differ both in root and branch to come to particulars 1. Saving faith hath Christ for its object and so may the faith have that is not saving those very Jews of whom it is said they believed on Christ Christ tells them and that after their believing you are of your father the devil and the lusts of your father ye will do Jo. 8. from â— 30. to v 44 2. Saving faith is wrought by the word of God and so may the faith be that is not saving Luk. 3. 13. 3. Saving faith looks for justification without works and so may a faith do that is not saving Jam. 2. 18. 4. Saving faith will sanctifie and purify the heart and the faith that is not saving may work a man off from the pollutions of the world as it did Judas and Demas and others see 2 Pet. 2. 5. Saving faith will give a man tasts of the world to come and also joy by them tasts and so will the faith do that is not saving Heb. 6. 4. 5. Luk. 8. 13. 6. Saving faith will help a man if called thereto to give his body to be burned for his religion and so will the faith do to that is not saving 1 Cor. 13. 1. 2. 3. 4. 7. Saving faith will help a man to look for an inheritance in the world to come and that may
THE STRAIT GATE OR Great Difficulty of Going to HEAVEN PLAINLY Proving by the Scriptures that not only the rude and profane but many great professors will come short of that Kingdom By John Bunyan 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 that go in there at Because strait is the gate and narrow is the way that leadeth unto life and few there be that find it Matt. 7. 13 14. LONDON Printed for Francis Smith at the Elephant and Castle near the Royall Exchange in Cornhill 1676. To the READER Courteous Reader GOd I hope hath put it into my heart to write unto thee another time and that about matters of greatest moment for now we discourse not about things controverted among the godly but directly about the saving or damning of the soul yea moreover this discourse is about the â—ewne s of them that shall be saved and 〈◊〉 proves that many an high professor will come â—hort of eternal life wherefore the matter must needs be sharp and so disliked by some but â—et it not be rejected by thee The text calls for sharpness so do the times yeâ— the faithful discharge of my duty towards thee hath put me upon it I do not now pipe but mourn and 't will be well for theâ— if thou canst gratiously lament Mâ—â—â— 11. 17. Some say they make the gate of heaven too wide and some make it too narrow for my part I have here presented thee with as true a measure of it as by the word of God I can reade me therefore yea reade me and compare me with the bible and if thou findest my doctrine and that book of God concur embrace it as thou wilt answer the contrary in the day of Judgment This awakning work if God will make it so was prepared for thee If there be need and it wounds get â—ealing by blood if it disquiets gâ—t peace by blood if it takes away all thou hast because 't was naught for this book is not prepared to take away true grace from any then buy of Christ gold tried in the fire that thou maist be rich and white rayment that thou maiest be cloathed and that the shame of thy nakedness doth not appear and anoint thine eyes with eye-salve that thou maiest see Revel 3. 18 Self-flatteries self-deceivings are easie and pleasant but damnable the Lord give thee an heart to Judge right of thy self right of this book and so to prepare for eternity that thou maist not only expect entrance but he received into the kingdome of Christ and of God Amen So prays thy friend J. B. Luke 13. 24. Strive to enter in at the strait gate for many I say unto you seek to enter in and shall not be able THese are the words of our Lord Jesus Christ and are therefore in an especial manner to be heeded besides the subject matter of the words is the most weighty to wit how we should attain salvation and therefore also to be heeded The occasion of the words was â— question which one that was at this time in the company of the disciples put to Jesus Christ the question was this Lord are there few that be saved ver 2â— A serious question not such as tended to the subverâ—ion of the hearers as too many now adaies do but such as in its own nature tended to the awakening of the company to good and that called for such an answer that might profit the people also This question also well pleased Jesus Christ and therefore he prepareth and giveth such an answer as was without the least retort or shew of distaste such an answer I say as carried in it the most full resolve to the question it self and help to the persons questioning And he said unto them strive to enter in c. The words are an answer and an instruction also 1. An answer and that in the affirmative the gate is strait many that seek will not be able therefore but few shall be saved 2. The answer is an instruction also strive to enter in c. good counsel and instruction pray God help me and my Reader and all that love their own salvation to take it My manner of handling the words will be first by way of Explication and then by way of Observation By way of Explication 1. The words are to be considered with reference to their general scope 2. And then with reference to their several phrases 1. The general scope of the text is to be considered and that is that great thing Salvation for these words do immediatly look at point to and give directions about salvation Are there few that be saved strive to enter in at the strait gate The words I say are to direct us not only to talk of or to wish for but to understand how we shall to seek that we may be effectualy saved and therefore of the greatest importance To be saved what is like being saved to be saved from sin from hell from the wrath of God from eternal damnation what is like it To be made an heir of God! of his grace of his kingdome and eternal glory what is like it and yet all this is included in this word saved and in the answer to that question are there few that be saved indeed this word saved is but of little use in the world save to them that are heartily afraid of damning This word lies in the Bible as excellent salves lie in some mens houses thrust into a hole and not thought on for many moneths because the houshold people have no wounds nor sores In time of sickness what so set by as the Doctors glasses and gally-pots full of his excellent things but when the person is grown well the rest is thrown to the dunghil Oh when men are sick of sin and afraid of damning what a text is that where this word saved is â—ound yea what a word of worth and goodness and blessedness is it to him that lies continually upon the wrath of a guilty conscience but the whole need not the phisitian He therefore and he only knows what saved means that knows what hell and death and damnation means what shall I do to be saved is the language of the trembling sinner Lord save me is the language of the sinking sinner and none admire the glory that is in that word saved but such as see without being saved all things in heaven and earth are emptyness to them they also that believe themselves priviledged in all the blessedness that are wrapped up in that word blesse and admire God that hath saved them wherefore since the thing intended both in the question and the answer is no less then the salvation of the soul I beseech you to give the more earnest heed Heb. 21. But to come to the particular phrases in the words and to handle them orderly in the words I finde four things
1. An intimation of the kingdom of heaven 2. A description of the entrance into it 3. An Exhortation to enter into it and 4. A motive to inforce that exhortation First An Intimation of the kingdom of heaven for when he saith strive to enter in and in such phrases there is supposed a place or state or both to be enjoyed enter in enter into what or whether but into a state or place or both and therefore when you reade this word enter in you must say there is certainly included in the text that good thing that yet is not expressed enter in into heaven that 's the meaning where the saved are and shall be into heaven that place that glorious place where God and Christ and Angels are and the souls or spirits of just men made perfect enter in that thing included though not expressed in the words is called in another place the Mount Sion the heavenly Jerusalem the general assemblie and Church of the first born which are written in heaven Heb. 12. And therefore the words signifie unto us that there is a state most glorious and that when this world is ended and that this place and state is likewise to be enjoyed and inherited by a generation of men for ever Besides this word enter in signifieth that salvation to the full is to be enjoyed only there and that there only is eternal safety all other places and conditions are hazzardoâ—s 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 lusts to intangle nor any inchanting 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 immortalitie and eternal life there is the glory the fulness of joy and the everlasting pleasures there is God and Christ to be enjoyed by open vision and more there are the Angels and the Saints further there is no death nor sickness no sorrow nor sighing for ever there is no pain nor persecutor nor darkness to eclipse our glory O this Mount Sion O this heavenly Jerusalem 2 Cor. 5. 1 2 3 4. Psal. 16. 11. Luk. 20 35 36. Heb. 12. 12 23 14. Behold therefore what a great thing the Lord Jesus hath included by this little word in in this word is wrapt up an 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 reade 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 somtimes 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 Scriptures even out of the very order and timeing of the several things contained therein see Rom. 4. 9 10 11. Gala. 3. 16 17. Heb. 8. 13. but Secondly As we have here an intimation of the kingdom of heaven so we have a description of the entrance into it and that by a double similitude 1. It is called a gate 2. A strait gate strive to enter in at the strait gate 1. It is set forth by the similitude of a gate A gate you know is of a double use it is to open and shut and so consequently to let in or to keep out and to do both these at the season as he said let not the gates of Jerusalem be opened till the sun be hot and again I commanded that the gates should be shut and charged that they should not be opened till after the Sabbath Neh. 7. 3. chap. 13. 19 20. And so you finde of this gate of heaven when the five wise virgins came the gates were open but afterward came the other virgins and the door was shut Matt. 11. So then the entrance into heaven is called a gate to shew there is a time when there may be entrance and there will come a time when there shall be none and indeed this is a chief truth contained in the text strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able I reade in the Scriptures of two gates or doors through which they that go to heaven must enter 1. There is the door of faith the door which the grace of God hath opened to the gentiles this door is Jsus Christ as also himself doth testifie saying I am the door c. Acts. 14. 27. Joh. 10. 9. By this door men enter into Gods favour and mercy and finde forgiveness through faith in his blood and live in hope of eternal life and therefore himself also hath said I am the door by me if any man enter in he shall be saved that is received to mercy and inherit eternal life but 2. There is another door or gate for that which is called in the text a gate is twice in the next verse called a door there is I say another gate and that is the passage into the very heaven it self the entrance into the celestial mansion-house and that is the gate mentioned in the text and the door mentioned twice in the verse that follows And thus Jacob called it when he said Bethel was the house of God and this is the gate of heaven that is the entrance for he saw the entrance into heaven one end of Jacobs ladder stands in Bethel Gods house and the other end reacheth up to the gate of heaven Gen. 28. 10 11 12 13 14 15 16 17. Jacobs ladder was the figure of Christ which ladder was not the gate of heaven but the way from the Church to that gate which he saw above at the top of the ladder Gen. 28. 12. and Joh. 1. 51. But again that the gate in the text is the gate or entrance into heaven consider 1. It is that gate that letteth men into or shuteth men out of that place or kingdom where Abraham and Isaac and Jacob is which place is that paradice where Christ promised the thief that he should be that day that he asked to be with him in his kingdom it is that place into which Paul said he was caught when he heard words unlawful or impossible for a man to utter Luk. 13. â—0 chap. 23. 24. 2 Cor. 12. 1. 2. 3. 4. 5. Quest. But is not Christ the gate or entrance into this heavenly place Answ. He is he without whom no man can get thither because by his merits men obtain that world and also because he as the father is
the doner and disposer of that kingdom to whom he will further this place is called his house and himself the master of it when once the master of the house is risen up and hath shut to the door ver 25. But we use to say that the master of the house is not the door men enter into heaven then by him not as he is the gate or door or entrance into the celestial mansion-house but as he is the giver and disposer of that kingdom to them who he shall count worthy because he hath obtained it for them 2. That this gate is the very passage into heaven consider the text hath special reference to the day of judgment when Christ will have laid aside his mediatory office which before he exercised for the bringing to the faith his own elect and will then act not as one that justifies the ungodly but as one that judgeth sinners he will now be risen up from the throne of grace and shut up the door against all the impenitent and will be set upon the throne of judgment from thence to proceed with ungodly sinners Object But Christ bids strive strive nâ—w to enter in at the strait gate but if that gate be as you say the gate or entrance into heaven then it should seem that we should not strive till the day of judgment for we shall not come at that gate till then Answ. Christ by this exhortation strive c. doth not at all admit of or countenance delayes or that a man should neglect his own salvation but putteth poor creatures upon preparing for the judgment and counselleth 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 at 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 Matt. 24. 44. Chap. 25. 10. So that when he saith strive to enter in it is as if he should say blessed are they that shall be admitted another day to enter into the kingdom of heaven but they that shall be counted worthy of so unspeakable a savour 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 but Secondly As it is called a gate so it is called a strait gate strive to enter in at the strait gate The straightness of this gate is not to be understood carnally but mistically you are not to understand it as if the entrance into heaven was some little pinching wicket no the straightness of this gate is quite another thing This gate is wide enough for all them that are the truly gracious and sincere lovers of Jesus Christ but so strait as that not one of the other can by any means enter in open to me the gates of righteousness I will go into them and I will praise the Lord this gate of the Lord into which the righteous shall enter Psal. 118. 19 20. by this word therefore Christ Jesus hath shewed unto us that without due qualifications there is no possibility of entring into heaven the straight gate will keep all others out when Christ spake this parable he had doubtless his eye upon some passage or passages of the old testament with which the Jews were well acquainted I will mention two and so go on 1. The place by which God turned Adam and his wife out of paradise possibly our Lord might have his eye upon that for though that was wide enough for them to come out at yet it was to strait for them to go in at but what should be the reason of that why they had sinned and therefore God set at the east of that garden cherubins and a flaming sword turning every way to keep the way of the tree of life Gen. â— 24. These Cherubins and this flaming sword they made the entrance too 〈…〉 r it for them to enter in souls there are Cherubins and a flaming sword at the gates of heaven to keep the way of the tree of life therefore none but them that are duely fitted for heaven can enter in at this strait gate the flaming sword will keep all others out Know you not that the unrighteous shall not inherit the kingdom of God be not deceived neither fornicatours nor Idolaters nor adulterers nor â—ffâ—mâ—nate nor abusers of themselves with mankind nor thievs nor covteous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God 1 Cor. 6. 9. 2. Perhaps our Lord might have his eye upon the gates of the temple when he spoke this word unto the people for though the gates of the temple were six cubits wide yet they were so strait that none that were unclean in any thing might enter in thereat Ezek 40 48. because there were placed at them gates porters whose office was to look that none but those that had right to enter might go in thither and so it is written Jehojadah set porters at the gates of the house of the Lord that none that were unclean in any thing might enter in 2 Chro. 23. 19. Souls God hath porters at the gates of his temple at the gate of heaven porters I say placed there by God to look that none that are unclean in any thing may come in thither In at the gate of the Church none may enter now that are open profane and scandalous to religion no though they pleade they are beloved of God What hath my beloved to do in mine house saith the Lord seeing she hath wrought leudness with many Jer. 11. 15. I say I am very apt to believe that our Lord Jesus Christ had his thoughts upon these two texts when he said the gate is strait and that which confirms me the more in the thing is this a little below the text he saith there shall be weeping and gnashing of teeth when you shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of heaven and you your selves thrust out ver 28. thrust out which signifieth a violent act resisting with striving those that would though unqualified enter the porters of the temple were for this very thing to wear arms if need were and to be men of courage and strength lest the unsanctified or unprepared should by some means enter in We reade in the book of the Revelations of the holy citie and that it had twelve gates and at the gates twelve Angels but what did they do there why amongst the rest of their service this was one thing that there might in no wise enter in any thing that desileth or worketh abomination or that maketh a lie Revel 21. 12. 21. But more particularly to shew what it is that maketh this gate so strait there are three things
that make it strait 1. There is sin 2. There is the word of the law 3. There are the Angels of God First there is sin the sin of the profane and the sin of the professor 1. The sin of the profane but this needs not be inlarged upon because it is concluded upon at all hands where there is the common belief of the being of God and the judgment to come that the wicked shall be turned into hell and all the nations that forget God Psal. 9 17. 2. But there is the sin of professors or take it rather thus there is a profession that will stand with an unsanctified heart and life the sin of such will overpoise the salvation of their souls the sin-end being the heaviest end of the scale I say that being the heaviest end which hath sin in it they tilt over and so are notwithstanding their glorious profession drowned in perdition and destruction for none such hath any inheritance in the kingdome of Christ and of God therefore let no man deceive you with vain words for because of these things comes the wrath of God upon the children of disobedience neither will a profession be able to excuse them Ephes. 5. 3. 4. 5. 6. The gate will be too strait for such as these to enter in thereat A man may partake of salvation in part but not of salvation in whole God saved the children of Israel out of Egypt but overthrew them in the wilderness I will therefore put you in remembrance though ye once knew this how that the Lord having saved the people out of the land of Egypt afterwards destroyed them that believed not so we see that notwithstanding their beginning they could not enter in because of unbelief Judâ— 5. Heb. 3. 19. Secondly There is the word of the Law and that will make the gate strait 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 justifyed by the works of the law yet unlesse the righteousness and holyness by which they attempt to enter into this kingdom be justified by the law 't is in vain once to think of entring in at this strait gate now the law justifieth not but upon the account of Christs righteousness if therefore thou be not indeed found in that righteousnes thou wilt finde the law lie just in the passage into heaven to keep thee out every mans work must be tried by fire that it may be manifest of what sort it is There are two errors in the world about the law one is when men think to enter in at the strait gate by the righteousness of the law the other is when men think they may enter into heaven without the leave of the law both these I say are errors for as by the works of the law no flesh shall be justified so without the consent of the law no flesh shall be saved heaven and earth shall passe away before one jot or title of the law shall fail till all be fulfilled he therefore must be damned that cannot be saved by the consent of the law and indeed this law is the flaming sword that turneth every way yea that lieth to this day in the way to heaven for a barr to all unbelievers and unsanctified professors for it is taken out of the way for the truly gracious only it will be found as a roaring lion to devour all others because of the law therefore the gate will be found too strait for the unsanctified to enter in when the Apostle had told the Corinthians that the unrighteous should not inherit the kingdom of God and that such were some of them he adds but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus by the spirit of our God 1 Cor. 6. 9. 10. 11. closely concluding that had they not been washed and sanctified and justified in the name of the Lord Jesus the law for their transgressions would have kept them out it would have made the gate too strait for them to enter in Thirdly There are also the Angels of God and by reason of them the gate is strait The Lord Jesus calleth the to gather the ungodly into bundels to burn them Matt. 13. 39. 41. 49. unless therefore the man that is unsanctified can master the law and conquer Angels unless he can as I may say pull them out of the gate-way of heaven himself is not to come thither for ever no man goeth to heaven but by the help of the Angels I mean at the day of Judgment For the son of man shall 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 Mat. 24. 31. If those that shall enter in at the strait gate shall enter in thither by the conduct of the holy Angels pray when do you think those men will enter in thither concerning whom the Angels are commanded to gather them to binde them in bundles to burn them This therefore is a third Difficulty the Angels will make this enterance strait yea too strait for the unjustified and unsanctified to enter in thither 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 it follows thâ—â— they that will enter in must strive Strive this word strive supposeth 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 labouring Christian man or woman will get in thither Strive c. Three questions I will propound upon the word an answer to which may give us light into the meaning of it 1. Quest. What doth this word strive import 2. Quest. How should we strive 3. Quest. Why should we strive First What doth this word strive import Answ. When he saith strive It is as much as to say bend your selves to the work with all your might Whatsoever thy hand findeth to do do it with all thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Eccles. 9. 10. thus Sampson did when he set himself to destroy the Philistins he bowed himself with all his might Judg. 16. 30. Thus David did also when he made provision for the building and beautifying of the temple of God 1 Chro. 29. 2. And thus must thou do if ever thou entrest into heaven 2ly When he saith strive he calleth for the minde and the will that they should be on his side and on the side of the things of his kingdome for none strive indeed but such as have given the son of God their heart of which
be another woman the prophet the Lord Jesus would soon finde thee out what wilt thou do poor sinner heavy tidings heavy tidings will attend thee except thou repent poor sinner 1 King 14. 2 5 6. Luk. 13. 3 5. O the dreadful state of a poor sinner of an open profane sinner every body 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 harlots house is the way to hell going down to the chambers of death Pro. 2. 18. chap. 5. 5. chap. 7. 27. 2. Poor swearing and theivish sinner God hath prepared the curse that every one that stealeth shall be cut off as â—n this side according to it and every one that swrareth shall be cut off on that side according to it Zech. 5. 3. 3. Poâ—r drunken sinner what shall I say to thee Wo to the drunkards of Ephreim wo them that are mighty to drink wine and men of strong drink they shall not inherit the kingdom of heaven Isa. 28. chap. 5. 11 12. 1 Cor. 6. 9 10. 4. Poor covetous worldly man Gods word saies that the covetous the Lord abhorreth that the covetous man is an idolater and that the covetous shall not inherit the kingdom of God Psal. 10. 3. Ephes. 5. 5. Joh. 2. 15. 1 Cor. 6. 9 10. 5. And thou lyar what wilt thou do All lyars shall have their part in the lake that burneth with fire and brimstome Revel 21. 8 27. I shall not in large poor sinner let no man deceive thee for because of these things cometh the wrath of God upon the children of disobedience Ephes. 5. 6. I will therefore give thee a short call and so leave thee Sinner awake yea I say unto thee awake sin lieth at thy door and Gods axe lieth at thy root and hell-fire is right underneath thee I say again awake Every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire Gen. 4. 7. Matt. 3. 10. Poor sinner awake eternity is coming his son they are both coming to judge the world awake art yet asleep poor sinner let me seâ— the trumpet to thine 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 Pet. 3. Hark again the sweet morsels of sins will then be fled and gone and the bitter burning fruits of them only left what saist thou now sinner canâ—t thou drink hell fire will the wrath of God be a pleasant dish to thy taâ—t this must be thine every days meat and drink in hell sinner I will yet propound to thee Gods ponderous question and then for this time leave thee Can thine heart endure or can thy hands be strong in the day that I shall deal with thee saith the Lord Ezek. 22. 14. what saist thou wilt thou answer this question now or wilt thou take time to do it 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 an horrible tempest this shall be the portion of their cup Psal. 11. 6. repent sinners Secondly my second word is to them that are upon the potters wheel concerning whom we know not as yet whether their convictions and awaknings will end in conversion or no several things I should say to you both to further your convictions and to caution you from staying any where 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 a mercy would that be Ephes. 2. 45. 2. Be thankful therefore for convictions conversion begins at conviction though all conviction doth not end in conversion It is a great mercy to be convinced that we are sinners and that we need a Saviour count it therefore a mercy and that thy convictions may end in conversion do thou 1. Take heed of stiffling 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 to the wanton boy that stands at the maids elbow to blow out her candle as saâ—â— as she lights it at the fire convinced sinner God lighteth thy candle and thou put â— it out God lights it again and thou puttest it out yea how ofâ— is the candle of the wicked put out Iob. 21. 17. At laâ— God resolâ—eth he will light thy candle no more and then like the Egyptians you dwell all your days in darkness and never see 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 cause darkness and before your feet â—â—â—â—ble up in the dark mountains and he turn 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 't is better to see it here then in hell for thou maiest 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 Gods wrath will follow and then may thy latter end be worse then thy beginning 2 Pet. 20. 3. Take heed of bad company and evil communications for that will corrupt good manners God saith evil company will turn thee awâ—y from following him and will tempt thee to serve other Gods devils so the anger of the Lord will be kindled against thee and destroy thee suddenly Deut. 7. 3. 4. Beware of such a thought as bids thee delay repentance for that is damnable Pro. 1. 24. Zee 7. 12. 13. 5. Beware of taking example by some poor carnal professor whose religion lies in 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 Pro. 13. 20. 6. Give thy self much to the word and prayer and good conference 7. Labour to see the sin that cleaveth to the best of thy performances and know that all is nothing if thou beest not found in Jesus Christ. 8. Keep in remembrance that Gods eye is upon thy heart and upon all thy wayes can any hide himself in secret places that I should not see him saith the Lord do not I fill heaven and earth saith the-Lord Jer. 23. 24. 9. Be often imeditating upon death and judgment Eccle. 11. 9 chap 12. 14. 10. Be often thinking what a dreadful end sinners that have