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T H E "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 is the gate, and narrow is the way which leadeth unto life, and few there be that find it."– Matthew 7:13, 14 By J O H N.B U N Y A N. |
[MOTIVE TO STRIVE TO ENTER INTO THIS KINGDOM.]
ourth. We are come now to the motive which our Lord urges to enforce
his exhortation.
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 that will hinder our entering in.
In this 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 then, it 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, to wit, to open the words unto you.
[Import of the words FOR MANY.]
"For many," &c. 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!
[Various applications of the word MANY.]–"For many," &c. I find this
word many variously applied in Scripture.
1. Sometimes it intendeth the open 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 be which 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 on hell."
(Job 21:29,30, Isa 3:9, Prov 4)
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 to them 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
a holiday suit[6] 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 have cast out devils? and in thy 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 unstable souls: "And many shall follow
their pernicious ways, by reason of whom the way of truth shall be evil spoken of."
(2 Peter 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 shame and everlasting contempt." (Dan 12:2) Compare with John 5:28,29.
7. Lastly. Sometimes this word many intendeth the good only, even them that shall
be saved. (Luke 1:16, 2:34)
[How MANY is applied in the text.] Since then that 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
10:27,28) 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 had done
many wonderful works. (Luke 13:26, Matt 7:22) These are the many intended by the
Lord in this text, though others also are 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 find it. But it seems the cast-always
in my text did find it; for you read, 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
find it will seek to enter in, and shall not be able. I find, 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 fallen
under present guilt, and the dreadful fears of the wrath of the Lamb. (Rev 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, casting out
of devils, and many wonderful works, to plead; 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."
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 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 than 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? [7]
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? (Mark 11:22, 1 Peter 3:16, Heb 13:5, Phil 4:5, Matt 10:37-
39, Col 3:1- 4, Micah 6:8, Rev 2:10, John 15:17, 1 John 4:21, Matt 5:44, Prov 23:26,
Col 4:6)
[Import of the words I SAY UNTO YOU.]
"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 their accounts, as upon the
accounts of others; but here it is not so; the "I say unto you," in this
place, it immediately concerned some of themselves: I say unto you, ye shall begin
to stand without, and to knock, "saying, Lord, Lord, open unto us, and he shall
answer and say unto you, I know you not whence ye are; then shall ye begin to say,
We have eaten and drunk in thy presence, and thou hast taught in our streets. But
he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers
of iniquity"; it is you, you, YOU, that I mean! "I say unto you."
It is common with a professing people, when they hear a smart and a 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 spiritual drunkenness, 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. [8]
Wherefore, perhaps all these thunders and lightnings in this terrible sermon 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 to have you'd
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 the hearer, the workers
of miracles, and workers of wonders, may all be in danger of damning, notwithstanding
all their attainments. And to awaken us all about this truth, therefore, the text
must run thus: "For many, I say unto YOU, shall seek to enter in, and shall
not be able."
See you not yet that the professor is in danger, and that those words, "I say
unto you," are a prophecy 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 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 heaven, 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, [9] 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 words shall not pass away." (Matt 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 a 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."
[Two things that befall Professors.]
"I SAY UNTO YOU." There are two things upon which this assertion may be
grounded–1. There is in the world a thing like grace, that is not. 2. There is a
sin called the sin against the Holy Ghost, from which there is no redemption. And
both these things befall professors.
1. There is in the world a thing like grace, that is not. (1.) This is evident, because
we read that there are some that not only "make a fair show in the flesh,"
that "glory in appearance," that "appear beautiful outward,"
that do as God's people, but have not the grace of God's people. (Gal 6:12, 2 Cor
5:12, Matt 23:27, Isa 57:3,4) (2.) It is evident also from those frequent cautions
that are everywhere in the Scriptures given us about this thing: "Be not deceived:
Let a man examine himself: Examine yourselves whether ye be in the faith." (Gal
6:7, 1 Cor 11:28, 2 Cor 13:5) All these expressions intimate to us that there may
be a show of, or a thing like grace, where there is no grace indeed. (3.) This is
evident from the conclusion made by the Holy Ghost upon this very thing: "For
if a man 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 indeed he is just nothing at all with reference thereto.
The Holy Ghost also determines upon this point, to wit, that they that do so 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) (4.) It 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 works,
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 which 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, neither in the
world to come." "But he that shall blaspheme against the Holy Ghost hath
never forgiveness, but is in danger of eternal damnation." (Matt 12:32, Mark
3:29) Wherefore, when we know that a man hath sinned this sin, we are not to pray
for him, or to have compassion on him. (1 John 5:16, Jude 22)
This sin doth most ordinarily befall professors; for there are few, if any, that
are not professors, that are at present capable of sinning this sin. They which "were
once enlightened, and have tasted of the heavenly gift, and were made partakers of
the Holy Ghost, and have tasted the good word of God, and the powers of the world
to come," of this sort are they that commit this sin. (Heb 6:4,5) Peter also
describes them to be such, that sin the unpardonable sin. "For if, after they
have escaped the pollutions 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." (2 Peter 2:20) The other passage in the tenth
of Hebrews holdeth forth the same thing. "For if we sin willfully after that
we have received the knowledge of the truth, there remaineth no more sacrifice for
sins, but a certain fearful looking for of judgment and fiery indignation, which
shall devour the adversaries." (Heb 10:26,27) THESE, therefore, are the persons
that are the prey for this sin; this sin feedeth upon PROFESSORS, and they that are
such do very often fall into the mouth of this eater. Some fall into the mouth of
the sin by delusions and doctrines of devils; and some fall into the mouth of it
by returning with the dog to his own vomit again, and with the sow that was washed
to her wallowing in the mire. (2 Peter 2:22) I shall not here give you a particular
description of this sin–that I have done elsewhere; [10] 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.
[Import of the words WILL SEEK TO ENTER IN.]
"Will seek to enter in." This kingdom, at the gate of which the reprobate
will be stopped, will be, at the last judgment, the desire of all the world; and
they, especially THEY in my text, will seek to enter in; for then they will see that
the blessedness is to those that shall get into this kingdom, according to that which
is written, "Blessed are they that do his commandments, that they may have right
to the tree of life, and may enter in through the gates into the city." (Rev
21:14) To prove that they will seek, although I have done it already, yet read these
texts at your leisure–Matthew 25:11, 7:22, Luke 13:28. And, in a word, to give you
the reason why they will seek to enter in.
[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, 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. 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 clear 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 angels! This, this will make work in the souls of cast-always 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 nowhere but within!
4. Now they will see what glory the godly are possessed with; 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 favour, 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. (Luke
16:22,23, 13:28)
[How will they seek to enter in.]
"Will seek to enter in." Quest. But some may say, How will they seek to
enter in? [I] answer,
1. They will put on all the confidence they can, 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 awhile; 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. (Matt 25:1-12)
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 white 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? [11]
And he was speechless"; though he could swagger it out among 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 the king
said to the servants," the angels, "Bind him hand and foot, and take him
away, and cast him into outer darkness; there shall be weeping and gnashing of teeth."
(Matt 22:11-13)
3. They will seek to enter in by pleading their profession and admittance to the
Lord's ordinances when they were in the world. "Lord, we have eaten and drunk
in thy presence, and thou hast taught in our streets"; we sat at thy table,
and used to frequent sermons and Christian assemblies; we were well thought of by
thy saints, and were admitted into thy churches; we professed the same faith as they
did; "Lord, Lord, open unto us."
4. They will seek to enter in by pleading their virtues; how they subjected [themselves]
to this ministry, how they wrought for him, what good they did in the world, and
the like, but neither will this help them; the same answer that the two former had,
the same have these–"Depart from me, ye that work iniquity." (Matt 7:22)
5. They will seek to enter in by pleading excuses where 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 thee that thou
art an hard man, reaping where thou hast not sown, and gathering where thou hast
not strawed, and I was afraid," &c., either that I should not please in
laying out thy money, or that I should put it into hands out of which I should not
get it again at thy need, "and I went a hid thy talent in the earth; lo, there
thou hast that is thine"; as if he had said, True, Lord, I have not improved,
I have not got; but consider also I have not embezzled, I have not spent nor lost
thy money; lo, there thou hast what is thine. (Matt 25:24-28) 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 that 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 Lord's money, be cast as unprofitable
into outer darkness, where shall be weeping and gnashing of teeth, what will they
do that have neither taken care to lay out, nor care to keep what was committed to
their trust?
6. They will seek to enter 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 25:44) As who should
say, Lord, we are not conscious to ourselves that this charge is worthily laid at
our door! God forbid that we should have been such sinners. But, Lord, give an instance;
when was it, or where? True, there was a company of poor sorry people in the world,
very inconsiderable, set by with nobody; but for thyself, we professed thee, we loved
thee, and hadst thou been with us in the world, wouldst thou have worn gold, wouldst
thou have eaten the sweetest of the world, we would have provided it for thee; and
therefore, Lord, Lord, open to us! But will the plea do? No. Then shall he answer
them, "Inasmuch as ye did it not to one of the least of these" my brethren,
"ye did it not to me." This plea, then, though grounded upon ignorance,
which is one of the strangest 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,
1. 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 in that day from the gates of heaven to hell.
2. 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 unto 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, Lord, Lord, thou hast not mercy upon us; "Lord,
Lord, open unto us!"
3. Their last argument for entrance is their tears, when groundless confidence, pleading
of virtues, excuses, and ignorance, will not do; when standing at the gate, knocking,
and calling, "Lord, Lord, open unto us," will not do, then they betake
themselves to their tears. Tears are sometimes the most powerful arguments, but they
are nothing worth here. Esau also sought it carefully with tears, but it helped him
nothing at all. (Heb 12:17) There shall be weeping and gnashing of teeth; for the
gate is shut 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 this kingdom.
"For many, I say unto you, will seek to enter in, and shall not be able."
[Import of the words SHALL NOT BE ABLE.]
I come now to the latter part of the words, which closely show 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, a false professor, may go a great way; they may pass through the first
and second watch, to wit, may be approved of Christians and churches; but what will
they do when they come at this iron gate that leadeth into the city? "There
the workers of iniquity are fallen, they are cast down, and shall not be able to
rise!" (Psa 36:12)
"And shall not be able." The time, as I have already hinted, which my text
respecteth, it is the day of judgment, a day when all masks and vizards shall be
taken off from all faces. It is a day wherein God "will bring to light the hidden
things of darkness, and will make manifest the counsel of the hearts." (1 Cor
4:5) It is also the day of his wrath, the day in which he will pay vengeance, even
a recompence to his adversaries.
At this day, those things that now these "many" count sound and good, will
then shake like a quagmire, even all their naked knowledge, their feigned faith,
pretended love, glorious shows of gravity in the face, their holiday words and specious
carriages, will stand them in little stead. I call them holiday ones, for 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."
[12] "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 trumpet, and they shall gather together
his elect from the four winds, from one end of heaven to another. (Matt 24:31) And
hence he saith again, "I will bring forth a seed out of Jacob, and out of Judah
an inheritor of my mountains, and mine elect shall inherit it, and my servants shall
dwell there." "They shall deceive, if it were possible, the very elect."
"But the election hath obtained it, and the rest were blinded." (Rom 11:7)
2. They will not be able to enter, because they 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 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 thee inheritance there. Esau
did despise his birthright, saying, What good will this birthright do me? And there
are many in the world of his mind to this day. "Tush," say they, "they
talk of being born again; what good shall a man get by that? They say, no going to
heaven without being born again. But God is merciful; Christ died for sinners; and
we will turn when we can tend it, [13] 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." (Gen 25, Heb 12:16,17)
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 the
Son 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 of a new birth. (John 1:11-13)
Therefore, all the professors that have not 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," that is, hell and eternal damnation, "hath no
power." (Rev 20:6,14) Blessed and holy, with the 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 which are sanctified, by faith,"
saith Christ, "that is in me." (Acts 26:18) This holiness, which is the
natural effect of faith in the Son of God, Christ Jesus the Lord will, at this day
of judgment, distinguish from all other shows of holiness and sanctity, be they what
they will, and will admit the soul that 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 everlastingly
perish; but it hath pleased Jesus Christ to bid them that have the right to hold
fast that they have: to endure to the end; and then tells them they shall be saved–though
it is as true that none is of power to keep himself; but God worketh together with
his children, and they are "kept by the power of God, through faith unto salvation,"
which is also laid up in heaven for them. (1 Peter 1:3-5)
"The foolish shall not stand in thy sight; thou hatest all workers of iniquity."
(Psa 5:5) The foolish are the unholy ones, that neither have faith, nor holiness,
nor perseverance in godliness, and yet lay claim to the kingdom of heaven; but "better
is a little with righteousness, than great revenues without right." (Prov 16:8)
What is it for me to claim a house, or a farm, without right? or to say, all this
is mine, but have nothing to show for it? This is but like the revenues of the foolish;
his estate lieth in his conceit. He hath nothing by birthright and law, and therefore
shall not be able to inherit the possession. "For many, I say unto you, will
seek to enter in, and shall not be able."
Thus you see, that the non-elect shall not be able to enter, that he that is not
born again shall not be able to enter, that he that hath not saving faith, with holiness
and perseverance flowing therefrom, shall not be able to enter; wherefore consider
of what I have said.
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