Works of John Bunyan Volume I Part 108

26 In the edition of 1692, this sentence is "subject to the Father of spirits and love." It is a very singular mode of expression to call G.o.d "the Father of love." G.o.d is love, and that author and source of all holy love. Bunyan was at all times governed by Scripture phrases, with which his mind was so richly imbued as to cause him, if we may so speak, to live in a scriptural atmosphere; and this sentence bears a great affinity to Hebrews 12:9, "Shall we not much rather be in subjection to the Father of spirits, and live."

I have been, for these reasons, induced to consider the letter o in "love" a typographical error, and have altered the word to "live,"

but could not take such a liberty without a public notice.--Ed.

THE STRAIT GATE;

OR,

GREAT DIFFICULTY OF GOING TO HEAVEN:

PLAINLY PROVING, BY THE SCRIPTURES, THAT NOT ONLY THE RUDE AND PROFANE, BUT MANY GREAT PROFESSORS, WILL COME SHORT OF THAT KINGDOM.

"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

ADVERTIs.e.m.e.nT BY THE EDITOR.

If any uninspired writer has been ent.i.tled to the name of Boanerges, or a son of thunder, it is the author of the following treatise.

Here we have a most searching and faithful display of the straitness or exact dimensions of that all-important gate, which will not suffer many professors to pa.s.s into the kingdom of heaven, enc.u.mbered as they are with fatal errors. Still "it is no little pinching wicket, but wide enough for all the truly gracious and sincere lovers of Jesus Christ; while it is so strait, that no others can by any means enter in." This is a subject calculated to rouse and stimulate all genuine professors to solemn inquiry; and it was peculiarly intended to dart at, and fix convictions upon, the mult.i.tudes of hypocritical professors who abounded in Bunyan's time, especially under the reigns of the later Stuarts.

During the Protectorate, wickedness was discountenanced, and skulked in the holes and corners of Mansoul; but when a debauched monarch, who had taken refuge in the most licentious court in Europe, was called to occupy the throne of his fathers, the most abandoned profligacy and profaneness were let loose upon the nation. Vice was openly patronized, while virtue and religion were as openly treated with mockery and contempt. Bunyan justly says, "The text calls for sharpness, so do the times." "With those whose religion lieth in some circ.u.mstantials, the kingdom swarms at this day."

When they stand at the gate, they will "shake like a quagmire--their feigned faith, pretended love, shows of gravity, and holiday words, will stand them in little stead; some professors do with religion just as people do with their best apparel--hang it on the wall all the week, and put it on on Sundays; they save it till they go to a meeting, or meet with a G.o.dly chapman." This state of society called for peculiar sharpness, and Bunyan preached and published, in 1676, this awful alarm to professors. No subject could be more peculiarly applicable than "The Gate of heaven," and "the difficulties of entering in thereat"; a subject of the deepest interest to all mankind--to stimulate the careless to find, and to enter the gate of this the only city of refuge from eternal misery--to fill the heart of G.o.d's children with love and joy in their prospects of a blessed immortality--and to sting the hypocrites with the awful thought of finding the gate shut against them for ever. Their cries and tears will be too late; they will stand without and vehemently cry, "Lord, Lord, open unto us"; in vain will be their outcry, "the devils are coming; Lord, Lord, the pit opens her mouth upon us; Lord, Lord, there is nothing but h.e.l.l and d.a.m.nation left us, if thou hast not mercy upon us." These were professors who pretended to have found the gate and way to heaven; who pa.s.sed for pilgrims who were seeking a better, even a heavenly country; such deluded victims must be, of all men, the most miserable.

Faithfulness becomes the ministers of Christ in dealing with the souls of men; and pre-eminently faithful is John Bunyan in this treatise. Reader, he will be clear of thy blood. Enter upon the solemn inquiry, Have I sought the gate? Shall I be admitted into, or shut out from, that blessed kingdom? The openly profane can have no hope. Are you a professor?--there is danger sill. In vain will it be to urge, "We have prophesied in thy name, and in thy name cast out devils." To the secretly profane, whatever may be their profession, there can be no well-grounded hope of entrance in at this gate. Those only will be admitted whom the Lord knows to be his--the sheep of his pasture, who have heard his voice, and obeyed it. Against all others the door will be shut, and the awful words, "I know you not--depart, ye cursed," will hurry them to eternal darkness. The question, "Are there few that be saved?" will suggest itself to our minds; may the answer fix upon our conscience, "STRIVE to enter in." It is very probable that it was in preaching upon this text, Bunyan was a.s.sailed with a want of charity. The anecdote is thus narrated by Mr. Doe in The Struggler:--"As Mr. Bunyan was preaching in a barn, and showing the fewness of those that should be saved, there stood one of the learned to take advantage of his words; and having done preaching, the schoolman said to him, You are a deceiver, a person of no charity, and therefore not fit to preach; for he that [in effect] condemneth the greatest part of his hearers hath no charity, and therefore is not fit to preach. Then Mr. Bunyan answered, The Lord Jesus Christ preached in a ship to his hearers on the sh.o.r.e (Mat 13), and showed that they were as four sorts of ground, the highway, the stony, the th.o.r.n.y, and the good ground, but those represented by the good ground were the only persons to be saved. And your position is, That he that in effect condemneth the greatest part of his hearers, hath no charity, and therefore is not fit to preach the gospel. But here the Lord Jesus Christ did so, then your conclusion is, The Lord Jesus Christ wanted charity, and therefore was not fit to preach the gospel. Horrid blasphemy; away with your h.e.l.lish logic, and speak Scripture." Of one thing we are certain, that while hollow-hearted hypocritical professors will ever complain of faithful dealing with their soul's eternal interests; the sincere and humble Christina will be most thankful for searching inquiries, that, if wrong, he may be set right before his final destiny is irrevocably fixed. May our souls submit to a scriptural measurement of this gate, and the terms upon which alone it can be opened unto us.

The difficulties that prevent "the many" from entering in are, 1.

Forgetfulness that we can only enter heaven by the permission of the law--every jot and t.i.ttle must be fulfilled. Now, if we could live from our conversion to our death in the holiest obedience to all its precepts, yet, having previously violated them, the stain must not only be washed away in the blood of atonement, but we, as part of the body of Christ, must, in him, render perfect obedience.

2. In addition to the disinclination of our hearts to submit to this perfect righteousness, we have outward storms of temptation and persecution. "The world will seek to keep thee out of heaven with mocks, flouts, taunts, threats, jails, gibbets, halters, burnings, and a thousand deaths; therefore strive! Again, if it cannot overcome thee with these, it will flatter, promise, allure, entice, entreat, and use a thousand tricks on this hand to destroy thee; and many that have been stout against the threats of the world have yet been overcome with the bewitching flatteries of the same.

O that we may by grace escape all these enemies, and so strive as to enter into the joy of our Lord."

GEO. OFFOR.

TO THE READER.

COURTEOUS READER,

G.o.d, I hope, hath put it into my heart to write unto thee another time, and that about matters of greatest moment--for now we discourse not about things controverted among the G.o.dly, but directly about the saving or d.a.m.ning of the soul; yea, moreover, this discourse is about the fewness of them that shall be saved, and it proves that many a high professor will come short of eternal life; wherefore the matter must needs be sharp, and so disliked by some, but let it not be rejected by thee. The text calls for sharpness, so do the times, yea, the faithful discharge of my duty towards thee hath put me upon it.

I do not now pipe, but mourn; and it will be well for thee if thou canst graciously lament. (Matt 11:17) Some, say they, make the gate of heaven too wide, and some make it too narrow; for my part, I have here presented thee with as true a measure of it as by the Word of G.o.d I can. Read me, therefore, yea, read me, and compare me with the Bible; and if thou findest my doctrine and that book of G.o.d concur, embrace it, as thou wilt answer the contrary in the day of judgment. This awakening work--if G.o.d will make it so--was prepared for thee: if there be need, and it wounds, get healing by blood: if it disquiets, get peace by blood: if it takes away all thou hast, because it was naught (for this book is not prepared to take away true grace from any), then buy of Christ "gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eye-salve, that thou mayest see." (Rev 3:18) Self-flatteries, self-deceivings, are easy and pleasant, but d.a.m.nable. The Lord give thee a heart to judge right of thyself, right of this book, and so to prepare for eternity, that thou mayest not only expect entrance, but be received into the kingdom of Christ and of G.o.d. Amen.

So prays thy Friend,

JOHN BUNYAN.

THE STRAIT GATE.

"STRIVE TO ENTER IN AT THE STRAIT GATE; FOR MANY, I SAY UNTO YOU, WILL SEEK TO ENTER IN, AND SHALL NOT BE ABLE."--LUKE 13:24

These are the words of our Lord Jesus Christ, and are, therefore, in especial manner to be heeded; besides, the subject matter of the words is the most weighty, to wit, how we should attain salvation, and therefore also to be heeded.

The occasion of the words was a question which one that was at this time in the company of the disciples put to Jesus Christ; the question was this, "Lord, are there few that be saved?" (verse 23) A serious question, not such as tended to the subversion of the hearers, as too many now-a-days do; but such as in its own nature tended to the awakening of the company to good, and that called for such an answer that might profit the people also. This question also well pleased Jesus Christ, and he prepareth and giveth such an answer as was without the least retort, or show of distaste; such an answer, I say, as carried in it the most full resolve to the question itself, and help to the persons questioning. "And he said unto them, Strive to enter in," &c. The words are an answer, and an instruction also. First. An answer, and that in the affirmative; the gate is strait--many that seek will not be able, therefore but few shall be saved. Second. The answer is an instruction also; "strive to enter in," &c., good counsel and instruction; pray G.o.d help me, and my reader, and all that love their own salvation, to take it.

My manner of handling the words will be--[FIRST], By way of explication; and then [SECOND], By way of observation.

[FIRST. THE WORDS BY WAY OF EXPLICATION.]

The words are to be considered, [FIRST], with reference to their general scope; and then [SECOND], with reference to their several phrases.

FIRST. The general scope of the text is to be considered, and that is that great thing--salvation; for these words do immediately look at, point to, and give directions about salvation: "Are there few that be saved? Strive to enter in at the strait gate."

The words, I say, are to direct us not only to talk of, or to wish for, but to understand how we shall, and to seek that we may be, effectually saved, and therefore of the greatest importance. To be saved! what is like being saved? To be saved from sin, from h.e.l.l, from the wrath of G.o.d, from eternal d.a.m.nation, what is like it? To be made an heir of G.o.d, of his grace, of his kingdom, and eternal glory, what is like it? and yet all this is included in this word saved, and in the answer to that question, "Are there few that be saved?" Indeed this word SAVED is but of little use in the world, save to them that are heartily afraid of d.a.m.ning. This word lies in the Bible as excellent salves lie in some men's houses, thrust into a hole, and not thought on for many months, because the household people have no wounds nor sores. In time of sickness, what so set by as the doctor's gla.s.ses and gally-pots full of his excellent things? but when the person is grown well, the rest is thrown to the dunghill. 1

O when men are sick of sin, and afraid of d.a.m.ning, what a text is that where this word saved is found! Yea, what a word of worth, and goodness, and blessedness, is it to him that lies continually upon the wrath of a guilty conscience? "But the whole need not a physician"; he therefore, and he only, knows what saved means, that knows what h.e.l.l, and death, and d.a.m.nation means. "What shall I do to be saved?" is the language of the trembling sinner. "Lord save me," is the language of the sinking sinner; and none admire the glory that is in that word saved, but such as see, without being saved, all things in heaven and earth are emptiness to them. They also that believe themselves privileged in all the blessedness that is wrapt up in that word, bless and admire G.o.d that hath saved them. Wherefore, since the thing intended, both in the question and the answer, is no less than the salvation of the soul, I beseech you to give the more earnest heed. (Heb 12) But,

SECOND. To come to the particular phrases in the words, and to handle them orderly, in the words I find four things. First. An intimation of the kingdom of heaven. Second. A description of the entrance into it. Third. An exhortation to enter into it. And, Fourth, A motive to enforce that exhortation.

[AN INTIMATION OF THE KINGDOM OF HEAVEN.]

First. An intimation of the kingdom of heaven; for when he saith, "Strive to enter in," and in such phrases, there is supposed a place or state, or both, to be enjoyed. "Enter in"; enter into what, or whither, but into a state or place, or both? and therefore when you read this word, "enter in," you must say there is certainly included in the text that good thing that yet is not expressed.

"Enter in"; into heaven, that is the meaning, where the saved are, and shall be; into heaven, that place, that glorious place, where G.o.d, and Christ, and angels are, and the souls or spirits of just men made perfect. "Enter in"; that thing included, though not expressed in the words, is called in another place, the Mount Zion, the heavenly Jerusalem, the general a.s.sembly and church of the first-born which are written in heaven. (Heb 12:23) And therefore the words signify unto us, that there is a state most glorious, and that when this world is ended; and that this place and state are likewise to be enjoyed, and inherited by a generation of men for ever. Besides, this word, "enter in," signifieth that salvation to the full is to be enjoyed only there, and that there only is eternal safety; all other places and conditions are hazardous, dangerous, full of snares, imperfections, temptations, and afflictions, but there all is well; there is no devil to tempt, no desperately wicked heart to deliver us up, no deceitful l.u.s.t to entangle, nor any enchanting world to bewitch us. There all shall be well to all eternity. Further, all the parts of, and circ.u.mstances that attend salvation, are only there to be enjoyed; there only is immortality and eternal life; there is the glory and fulness of joy, and the everlasting pleasures; there is G.o.d and Christ to be enjoyed by open vision, and more; there are the angels and the saints; further, there is no death, nor sickness, no sorrow nor sighing for ever; there is no pain, nor persecutor, nor darkness, to eclipse our glory. O this Mount Zion! O this heavenly Jerusalem! (2 Cor 5:1-4, Psa 16:11, Luke 20:35,36, Heb 12:22-24)

Behold, therefore, what a great thing the Lord Jesus hath included by this little word, "IN." In this word is wrapt up a whole heaven and eternal life; even as there is also by other little words in the holy Scriptures of truth: as where he saith, "Knock, and it shall be opened unto you," and "the election hath obtained it."

This should teach us, not only to read, but to attend in reading; not only to read, but to lift up our hearts to G.o.d in reading; for if we be not heedful, if he gives us not light and understanding, we may easily pa.s.s over, without any great regard, such a word as may have a glorious kingdom and eternal salvation in the bowels of it; yea, sometimes, as here, a whole heaven is intimated, where it is not at all expressed. The apostles of old did use to fetch great things out of the Scriptures, even out of the very order and timing of the several things contained therein. See Romans 4:9-11, Galatians 3:16,17, Hebrews 8:13. But,

[DESCRIPTION OF THE ENTRANCE INTO THIS KINGDOM.]

Second. As we have here an intimation of the kingdom of heaven, so we have a description of the entrance into it, and that by a double similitude: I. It is called a gate; II. A strait gate--"Strive to enter in at the strait gate."

[It is called a gate.]

I. It is set forth by the similitude of a gate. A gate, you know, is of a double use. It is to open and shut, and so, consequently, to let in or to keep out; and to do both these at the season; as he said, "Let not the gates of Jerusalem be opened until the sun be hot"; and again, "I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath."

(Neh 7:3, 13:19,20) And so you find of this gate of heaven, when the five wise virgins came, the gate was opened; but afterwards came the other virgins, and the door was shut. (Matt 25) So then, the entrance into heaven is called a gate, to show there is a time when there may be entrance, and there will come a time when there shall be none; and, indeed, this is a chief truth contained in the text--"Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able." I read in the Scriptures of two gates or doors, through which they that go to heaven must enter. 2

1. There is the door of faith, the door which the grace of G.o.d hath opened to the Gentiles. This door is Jesus Christ, as also himself doth testify, saying, "I am the door," &c. (John 10:9, Acts 14:27) By this door men enter into G.o.d's favour and mercy, and find forgiveness through faith in his blood, and live in hope of eternal life; and therefore himself also hath said, "I am the door; by me if any man enter in, he shall be saved"; that is, received to mercy, and inherit eternal life. But,

2. There is another door or gate--for that which is called in the text a gate, is twice in the next verse called a door--there is, I say, another gate, and that is the pa.s.sage into the very heaven itself; the entrance into the celestial mansion-house, and that is the gate mentioned in the text, 3 and the door mentioned twice in the verse that follows. And this Jacob called it, when he said, Bethel was the house of G.o.d, and this is the gate of heaven; that is, the entrance, for he saw the entrance into heaven. One end of Jacob's ladder stands in Bethel, G.o.d's house, and the other end reacheth up to the gate of heaven. (Gen 28:10-17) Jacob's ladder was the figure of Christ, which ladder was not the gate of heaven, but the way from the church to that gate which he saw above at the top of the ladder. (Gen 28:12, John 1:51) But again, that the gate in the text is the gate or entrance into heaven, consider--

(1.) It is that gate that letteth men into, or shutteth men out of that place or kingdom where Abraham, and Isaac, and Jacob is, which place is that paradise where Christ promised the thief that he should be that day, that he asked to be with him in his kingdom; it is that place into which Paul said he was caught, when he heard words unlawful or impossible for a man to utter. (Luke 13:28, 23:42, 2 Cor 12:1-6)

Quest. But is not Christ the gate or entrance into this heavenly place?

Answ. He is he without whom no man can get thither, because by his merits men obtain that world, and also because he, as the Father, is the donor and disposer of that kingdom to whom he will. Further, this place is called his house, and himself the Master of it--"When once the Master of the house is risen up, and hath shut to the door." (Luke 13:25) But we use to say, that the master of the house is not the door. Men enter into heaven, then, by him, not as he is the gate, or door, or entrance, into the celestial mansion-house, but as he is the giver and disposer of that kingdom to them whom he shall count worthy, because he hath obtained it for them.

(2.) That this gate is the very pa.s.sage into heaven, consider the text hath special reference to the day of judgment, when Christ will have laid aside his mediatory office, which before he exercised for the bringing to the faith his own elect; and will then act, not as one that justifieth the unG.o.dly, but as one that judgeth sinners. He will now be risen up from the throne of grace, and shut up the door against all the impenitent, and will be set upon the throne of judgment, from thence to proceed with unG.o.dly sinners.

Object. But Christ bids strive: "Strive" now "to enter in at the strait gate"; but if that gate be as you say, the gate or entrance into heaven, then it should seem that we should not strive till the day of judgment, for we shall not come at that gate till then.

Answ. Christ, by this exhortation, Strive, &c., doth not at all admit of, or countenance delays, or that a man should neglect his own salvation; but putteth poor creatures upon preparing for the judgment, and counselleth them now to get those things that will then give them entrance into glory. This exhortation is much like these: "Therefore be ye also ready, for in such an hour as ye think not the Son of man cometh.--And they that were ready went in with him to the marriage, and the door was shut." (Matt 24:44, 25:10)