Works of John Bunyan
Chapter 111 : But now we are dealing with the words of the Son of G.o.d; it is HE that hath said it;

But now we are dealing with the words of the Son of G.o.d; it is HE that hath said it; wherefore we find the truth of the peris.h.i.+ng of many professors a.s.serted, 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 a.s.sertion 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 G.o.d's people, but have not the grace of G.o.d'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 G.o.d'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 d.a.m.nation." (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 compa.s.sion 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 G.o.d, 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 pa.s.sage 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 pa.s.s, then, even then, he that now most seldom thinks thereof will seek to enter in.

2. They will now see what h.e.l.l is, and what d.a.m.nation in h.e.l.l 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 G.o.d Almighty, and then they will seek to enter in.

3. Now they will see what the meaning of such words as these are, h.e.l.l-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 G.o.dly 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 G.o.d's people shall have! and this shall be seen by them that are shut out, by them that G.o.d 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 s.h.i.+ft to make their lamps to s.h.i.+ne awhile; but the Son of G.o.d 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 G.o.dly. 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 d.a.m.nation. 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 gnas.h.i.+ng 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 a.s.semblies; 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 gnas.h.i.+ng 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! G.o.d 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 n.o.body; 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 h.e.l.l.

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 h.e.l.l and d.a.m.nation 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 gnas.h.i.+ng 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 d.a.m.ned; "They will seek to enter in, and shall not be able."

A hypocrite, a false professor, may go a great way; they may pa.s.s 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 G.o.d "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 G.o.dly 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 unG.o.dly 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 G.o.d 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 G.o.d."

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 G.o.d 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 G.o.d's operation; the faith that is most holy, even the faith of G.o.d's elect. "He that believeth on the Son of G.o.d hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of G.o.d 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 G.o.d, 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 G.o.d, and into his kingdom too. "Blessed and holy is he that hath part in the first resurrection, on such the second death," that is, h.e.l.l and eternal d.a.m.nation, "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 G.o.d, Christ Jesus the Lord will, at this day of judgment, distinguish from all other shows of holiness and sanct.i.ty, 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 G.o.d worketh together with his children, and they are "kept by the power of G.o.d, 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 G.o.dliness, 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."