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
then they will see that the blessednesse 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 Râ—vel 22. 14. To prove that they will seek although I have done it already yet reade these texts at your leisure Matt. 25. 11. chap. 7. 22. Luk. 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 blessednesse which they shall have that shall then be counted worthy to enter in the reason why this kingdom is so little regarded it 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 c. I but then they shall hear and see too and when this comes to passe 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 â—â—â—e clear then 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 Angels this this will make work in the souls of casraways 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 are 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 no where but within 4. Now they will see what glory the godly are possessed with how they rest in Abrahams bosom how they enjoy eternal glory how they walk in their white robes and are equal to the Angels O the savour and blessedness and unspeakable happyness that now Gods 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 Luk. 16. 22. 23. 13. 28. Will seck to enter in Q. But some may say how will they seek to enter in Answ. They will put on all the considence 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 made themselves as fine as they could they made shift to make their lamps to shine a while but the son of God disccovering himself their confidence failed their lamps went out the door was shut upon them and they were kept out Matt. 25. 1 2 3 4 5 6 7 8 9 10 11 12. 2. They will seek to enter in by crouding 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 an hundred white ones why even thus it faired 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 other 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 the Angels bind him hand and foot and take him away and cast him into outer darkness there shall be weeping and gnashing of teeth Matt. 22. 11 12 13. 3. They will seek to enter in by pleading their profession and admittance to the Lords Ordinances when they were in the world Lord we have eat and drunk in thy presence and thou hast taught in our streets we sat at thy table and used to frequent sermons and Christian assemblies we were well thought of by thy saints and were admitted into thy Churches we professed the same faith as they did Lord Lord open unto us 4. They will seek to enter in by pleading their virtues hoâ— they subjected to his ministry how they wrought for him what good they did in the world and the 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 where they cannot evade conviction The flothful servant went this way to work when he was called to account for not improving his Lords mony Lord says he I knew thou wast an hard man reaping where thou hast not sowed and gathering where thou hast not strewed and I was a fraid c. either that I should not please in laying out thy mony 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 as if he had said true Lord I have not improved I have not got but consider also I have not imbezled I have not spent nor lost thy mony lo there thou hast that is thine Matt. 25. 24 25 26 27. There are but few will be able to say these last words at the day of judgment the most of professors are for imbezzeling mis pending and slothing away their time their talents their opportunities to do good in but I say if he that can make so good an exeuse as to say lo there thou hast what is thine I say if such an one shall be called a wicked and slothful servant if such an one shall be put to shame at the day of judgment yea if such an one shall notwithstanding this care to save his Lords mony be cast as unprofitable into utter darkness where shall be weeping and gnashing of teeth what will they do that have neither 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 seed him did not give
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
of these 5. Sometimes this word many intendeth those poor ignorant deluded souls that are ledd away with every winde of doctrine those who are caught with the cunning and crafty deceiver who lieth in wait to beguile unstable souls And many shall follow their pernicious ways by reason of whom the way of truth shall be evil spoken of â— Pet. 2. 2. 6. Sometimes this word many includeth all the world good and bad And many of them that sleep in the dust of the earth shall awake some to everlasting life and some to everlasting shaâ—â— and contempt Dan. 12. 2. compared with Joh. 5. 28. 29. 7. Laâ—â—ly Sometimes this word many intendeth the good only even them that shall be saved Luk. 1. 10. chap. 2. 34. Since then that the word is so variously applied let us enquire how it must be taken in the text and. 1. It must not be applied to the sincerely godly for they shall never perish Joh. 10. 27. 28. 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 professor the professor I say how high soever he seems to be now that shall be found without saving grace in the day of Judgment Now that the professor is in special intended in this text consider so soon as the Lord had said many will seek to enter in and shall not be able he pointeth as with his finger at the many that then he in special intendeth to wit them among whom he had taught them that had eat and drunken in his presence them that had prophesied and cast out devils in his name and in his name done many wonderful works Luk. 13. 26. Matt. 7. 22. These are the many intended by the Lord in this text though others are also included under the sentence of damnation by his word in other places For many c. Matthew saith concerning this strait gate That there are but few that finde it but it seems the cast-aways in my text did sinde it for you reade that they knocked at it and cried Lord open unto us so then the meaning may seem to be this many of the few that finde it will seek to enter in and shall not be able I finde at the day of Judgment some will be crying to the rocks to cover them and some at the gates of heaven for entrance suppose that those that cry to the rocks to cover them are they whose conscience will not suffer them once to look God in the face because they are falen under present guilt and the dreadful fears of the wrath of the lamb Revel 6. 16. And that those that stand crying at the gate of heaven are those whose confidence holds out to the last even those whose boldness will enable them to contend even with Jesus Christ for entrance Them I say that will have profession caâ—â—ing out of devils and many wonderful works to pleade of this sort are the many in my text for many I say unto you will seek to enter in and shall not be able For many c. 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 How few among the many yea among the many swarms of professors have heart to make conscience of walking before God in this world and to study his glory among the children of men How few I say have his name lie nearer their hearts then their own carnal concerns nay do not many make his word and his name and his ways a stalking-horse to their own 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 but where is it Mar. 11. 22. Pet. 3. 16. Heb. 13. 5. Philip. 4. 5. Matt. 10. 37 38 39. Colo. 3. 1 2 3 4 Mich. 6. 8. Revel 2. 10. Joh. 15. 17. 1 Joh. 4. 21. Matt. 5. 4â— Pro. 23. 26. Colo. 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 that are my disciples to you that have eat and drunk in my presence I know that sometimes Christ hath directed his speech to his disciples not so much upon there accounts as upon the accounts of others but here it is not so the I say unto you in this place it immediatly concerned 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 drunk 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 â—allâ—â—â— workers of iniquity 't is you you you that I mean I say unto you It is common with a professing people when they hear a smart and thundring Sermon to say now has the preacher paid off the drunkard the swearer the lier the covetous and adulterer forgetting that these sins may be committed in a spiritual and mistical way There is spiritual drunkenness spiritual adultery and a man may be a lier 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 this terrible Sermon may more concern thee then thou art aware of I say unto you unto you professors may be the application of all this thunder Rev. 2. 9. chap. 3 9. I say unto you Had not the Lord Jesus designed by these words to shew what an overthrow will one day be made among professors he needed not to have you'ed it 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 professor is in danger the preacher and hearer the workers of miracles and workers of wonders may all be in danger of damning notwithstanding all their attainments And to a waken us all about this truth therefore the text muâ—tâ—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 Prophesie of the 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 twenty eight verse of