Chapter I: What It Is to Be Saved. II. What It Is to Be Saved by Grace. III (5)

“Strive to enter in.” Further, these words put us upon proving the truth of our graces now; I say, they put us upon the proof of the truth of them now; for if the strait gate be the gate of heaven, and yet we are to strive to enter into it now, even while we live, and before we come thither, then doubtless Christ means by this exhortation, that we should use all lawful means to prove our graces in this world, whether they will stand in the judgment or no. Strive to enter in; get those graces now that will prove true graces then, and therefore try those you have; and if, upon trial, they prove not right, cast them away, and cry for better, lest they cast thee away, when better are not to be had. “Buy of me gold tried in the fire”; mark that. (Rev 3:18) Buy of me faith and grace that will stand in the judgment; strive for that faith; buy of me that grace, and also white raiment, that thou mayest be clothed, that the shame of thy wickedness doth not appear, and anoint thine eyes with eye-salve, that thou mayest see. Mind you this advice; this is right striving to enter in.

But you will say, How should we try our graces? Would you have us run into temptation, to try if they be sound or rotten? Answ. You need not run into trials; God hath ordained that enough of them shall overtake thee to prove thy graces either rotten or sound before the day of thy death; sufficient to the day is the evil thereof, if thou hast but a sufficiency of grace to withstand. I say, thou shalt have trials enough overtake thee, to prove thy grace sound or rotten. Thou mayest, therefore, if God shall help thee, see how it is like to go with thee before thou goest out of this world, to wit, whether thy graces be such as will carry thee in at the gates of heaven or no.

But how should we try our graces now? Answ. (a.) How dost thou find them in outward trials? See Hebrews 11:15,16. (b.) How dost thou find thyself in the inward workings of sin? (Rom 7:24) (c.) How dost thou find thyself under the most high enjoyment of grace in this world? (Phil 3:14)

But what do you mean by these three questions? I mean graces show themselves at these their seasons, whether they be rotten or sound.

(a.) How do they show themselves to be true under the first of these? Answ. By mistrusting our own sufficiency, by crying to God for help, by desiring rather to die than to bring any dishonour to the name of God, and by counting that, if God be honoured in the trial, thou hast gained more than all the world could give thee. (2 Chron 20:12, 14:11, Acts 4, 20:22, 2 Cor 4:17,18, Heb 11:24,25)

(b.) How do they show themselves to be true under the second? Answ. By mourning, and confessing, and striving, and praying, against them; by not being content, shouldst thou have heaven, if they live, and defile thee; and by counting of holiness the greatest beauty in the world; and by flying to Jesus Christ for life. (Zech 12:10, John 19, Heb 12:14, Psa 19:12)

(c.) How do they show themselves to be true under the third? Answ. By prizing the true graces above all the world, by praying heartily that God will give thee more; by not being content with all the grace thou canst be capable of enjoying on this side heaven and glory. (Psa 84:10, Luke 17:5, Phil 3)

“Strive to enter in.” The reason why Christ addeth these words, “to enter in,” is obvious, to wit, because there is no true and lasting happiness on this side heaven; I say, none that is both true and lasting, I mean, as to our sense and feeling as there shall [be]; “For here have we no continuing city, but we seek one to come.” (Heb 13:14) The heaven is within, strive therefore to enter in; the glory is within, strive therefore to enter in; the Mount Zion is within, strive therefore to enter in; the heavenly Jerusalem is within, strive therefore to enter in; angels and saints are within, strive therefore to enter in; and, to make up all, the God and Father of our Lord Jesus Christ, and that glorious Redeemer, is within, strive therefore to enter in.

“Strive to enter in.” “For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” Without are also the devils, and hell, and death, and all damned souls; without is howling, weeping, wailing, and gnashing of teeth; yea, without are all the miseries, sorrows, and plagues that an infinite God can in justice and power inflict upon an evil and wicked generation; “Strive therefore to enter in at the strait gate.” (Rev 22:15, Matt 25:41, Rev 12:9, Is 65:13,14, Matt 22:13, Deu 29:18-20)

“Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.”

[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 suit6 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-aways 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-aways 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 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 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.

[SECOND. THE WORDS BY WAY OF OBSERVATION.]

I come now to give you some observations from the words, and they may be three.

FIRST. When men have put in all the claim they can for heaven, but few will have it for their inheritance. “For many, I say unto you, will seek to enter in, and shall not be able.” SECOND. Great, therefore, will be the disappointment that many will meet with at the day of judgment: “For many will seek to enter in, and shall not be able.” THIRD. Going to heaven, therefore, will be no trivial business; salvation is not got by a dream; they that would then have that kingdom must now strive lawfully to enter: “For many, I say unto you, will seek to enter in, and shall not be able.”

FIRST. I shall speak chiefly, and yet but briefly, to the first of these observations; to wit, That when men have put in all the claim they can to the kingdom of heaven, but few will have it for their inheritance. The observation standeth of two parts. First. That the time is coming, when every man will put in whatever claim they can to the kingdom of heaven. Second. There will be but few of them that put in claim thereto, that shall enjoy it for their inheritance.

[First. ALL WILL PUT IN WHAT CLAIM THEY CAN TO THE KINGDOM OF HEAVEN.]

I shall speak but a word or two to the first part of the observation, because I have prevented my enlargement thereon by my explication upon the words; but you find in the 25th of Matthew, that all they on the left hand of the Judge did put in all the claim they could for this blessed kingdom of heaven. If you should take them on the left hand as most do, for all the sinners that shall be damned, then that completely proveth the first part of the observation; for it is expressly said, “Then shall they,” all of them jointly, and every one apart, “also answer him, saying, Lord, when saw we thus and thus, and did not minister unto thee?” (Matt 25:44) I could here bring you in the plea of the slothful servant, the cry of the foolish virgins; I could also here enlarge upon that passage, “Lord, Lord, have we not eaten and drunk in thy presence, and thou hast taught in our streets?” But these things are handled already in the handling of which this first part of the observation is proved; wherefore, without more words, I will, God assisting by his grace, descend to the second part thereof, to wit,

[Second. THERE WILL BE BUT FEW OF THEM THAT PUT IN CLAIM THERETO THAT WILL ENJOY IT FOR THEIR INHERITANCE.]

I shall speak distinctly to this part of the observation, and shall first confirm it by a Scripture or two. “Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matt 7:14) “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.” (Luke 12:32) By these two texts, and by many more that will be urged anon, you may see the truth of what I have said.

To enlarge, therefore, upon the truth; and, First, more generally; Second, more particularly. More generally, I shall prove that in all ages but few have been saved. More particularly, I shall prove but few of them that profess have been saved.

[First, Generally—in all ages but few have been saved.]

1. In the old world, when it was most populous, even in the days of Noah, we read but of eight persons that were saved out of it; well, therefore, might Peter call them but few; but how few? why, but eight souls; “wherein few, that is, eight souls, were saved by water.” (1 Peter 3:20) He touches a second time upon this truth, saying, He “spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly.” (2 Peter 2:5) Mark, all the rest are called the ungodly, and there were also a world of them. These are also taken notice of in Job, and go there also by the name of wicked men: “Hast thou marked the old way which wicked men have trodden? which were cut down out of time, whose foundation was overflown with a flood, which said unto God, Depart from us, and what can the Almighty do for them?” (Job 22:15-17)

There were therefore but eight persons that escaped the wrath of God, in the day that the flood came upon the earth; the rest were ungodly; there was also a world of them, and they are to this day in the prison of hell. (Heb 11:7, 1 Peter 3:19,20) Nay, I must correct my pen, there were but seven of the eight that were good; for Ham, though he escaped the judgment of the water, yet the curse of God overtook him to his damnation. 2. When the world began again to be replenished, and people began to multiply therein: how few, even in all ages, do we read of that were saved from the damnation of the world!

(1.) One Abraham and his wife, God called out of the land of the Chaldeans; “I called,” said God, “Abraham alone.” (Isa 51:2)

(2.) One Lot out of Sodom and Gomorrah, out of Admah and Zeboim; one Lot out of four cities! Indeed his wife and two daughters went out of Sodom with him; but they all three proved naught, as you may see in the 19th of Genesis. Wherefore Peter observes, that Lot only was saved: “He turned the cities of Sodom and Gomorrah into ashes, condemning them with an overthrow, making them an example unto those that after should live ungodly, and delivered just Lot, that righteous man.” (Read 2 Peter 2:6-8) Jude says, that in this condemnation God overthrew not only Sodom and Gomorrah, but the cities about them also; and yet you find none but Lot could be found that was righteous, either in Sodom or Gomorrah, or the cities about them; wherefore they, all of them, suffer the vengeance of eternal fire. (verse 7)

(3.) Come we now to the time of the Judges, how few then were godly, even then when the inhabitants of the villages ceased, they ceased in Israel! “the highways” of God “were” then “unoccupied.” (Judg 5:6,7)

(4.) There were but few in the days of David: “Help, Lord,” says he, “for the godly man ceaseth, for the faithful fail from among the children of men.” (Psa 12:1)

(5.) In Isaiah’s time the saved were come to such a few, that he positively says that there were a very small number left: “God had made them like Sodom, and they had been like unto Gomorrah.” (Isa 1:8,9)

(6.) It was cried unto them in the time of Jeremiah, that they should “run to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth, and I will pardon it.” (Jer 5:1)

(7.) God showed his servant Ezekiel how few there would be saved in his day, by the vision of a few hairs saved out of the midst of a few hairs; for the saved were a few saved out of a few. (Eze 5:5)

(8.) You find in the time of the prophet Micah, how the godly complain, that as to number they then were so few, that he compares them to those that are left behind when they had gathered the summer-fruit. (Micah 7:1)

(9.) When Christ was come, how did he confirm this truth, that but few of them that put in claim for heaven will have it for their inheritance! But the common people could not hear it, and therefore, upon a time when he did but a little hint at this truth, the people, even all in the synagogue where he preached it, “were filled with wrath, rose up, thrust him out of the city, and led him unto the brow of the hill,” whereon their city was built, “that they might cast him down headlong.” (Luke 4:24-29)

(10.) John, who was after Christ, saith, “The whole world lieth in wickedness; that all the world wondered after the beast; and that power was given to the beast over all kindreds, tongues, and nations.” Power to do what? Why, to cause all, both great and small, rich and poor, bond and free, to receive his mark, and to be branded for him. (1 John 5:10, Rev 13:3,7,16)

(11.) Should we come to observation and experience, the show of the countenance of the bulk of men doth witness against them; “they declare their sin as Sodom, they hide it not.” (Isa 3:9) Where is the man that maketh the Almighty God his delight, and that designeth his glory in the world? Do not even almost all pursue this world, their lusts and pleasures? and so, consequently, say unto God, “Depart from us, for we desire not the knowledge of thy ways; or, What is the Almighty that we should serve him? It is in vain to serve God,” &c.

So that without doubt it will appear a truth in the day of God, that but few of them that shall put in their claim to heaven will have it for their inheritance.

Before I pass this head, I will show you to what the saved are compared in the Scriptures.

[To what the saved are compared in Scripture.]

1. They are compared to a handful: “There shall be a handful of corn in the earth upon the top of the mountains,” &c. (Psa 72:16) This corn is nothing else but them that shall be saved. (Matt 3:12, 13:30) But mark, “There shall be a handful”: What is a handful, when compared with the whole heap? or, what is a handful out of the rest of the world?