Chapter 5 - Motive to Strive to Enter into this Kingdom

Philologos Religious Online Books
Philologos.org

The Strait Gate

by John Bunyan

[MOTIVE TO STRIVE TO ENTER INTO THIS KINGDOM.]

Fourth. 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 * to set them out at certain times, and when they come among suitable company.

* In the edition printed 1692, 'an holiday saint' is used. Saints' days were holidays upon which the gayest dress was put on; but the outward affectation of religion in pious company is better expressed by 'holiday suit,' and I have followed all the modern editors in concluding that the word 'saint' is a typographical error.--Ed.

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? *

* See the character of By-ends and his companions in the 'Pilgrim's Progress.'

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. *

* O how few professors feel that the judgment of man is as nothing in comparison with that of a heart-searching God. Thousands would tremble at the thought of outwardly committing these great crimes, but who inwardly, in spirit, are daily guilty of them before God. He who is kept by Divine power from spiritual sins, is alone safe from the commission of carnal sins.--Ed.

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, * 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)

* It is an awful fact that in every age of the church these 'blundering raw-headed preachers' have abounded. It is a singular appellation to make use of to those who strut in black, and vainly pride themselves upon being descended from the apostles. Alas! how many are those whose hearts and heads are raw indeed as to any influences of vital religion, and whose whole ministry is calculated to mislead the souls of their fellow-sinners as to their eternal hopes. Reader, how solemn is our duty to examine what we hear by the unerring Word--to try all things, and hold fast that only which is good.--Ed.

'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; * 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.

* More particularly in the 'Jerusalem Sinner Saved'--'He that would be saved by Jesus Christ, through faith in his blood, cannot be counted for such,' &c. The sin against the Holy Ghost is an abandonment of Christianity--'to crucify the Son of God afresh, and put him to an open shame.' (Heb 6:6) Poor trembler, wouldst thou crucify the Son of God afresh? If thy conscience says, Never! never! thou hast not committed this unpardonable sin.--Ed.

moza@butterfly.mv.com

Philologos | Bible Prophecy Research | BPR Reference Guide | Jewish Calendar | About Us