THE STRAIT GATE by JOHN BUNYAN
[Second. Particularly—but few of them that
profess have been saved.]
Therefore I come more particularly to show
you that but few shall be saved. I say, but few
of professors themselves will be saved;
for that is the truth that the text doth more directly look
at and defend. Give me, therefore, thy hand,
good reader, and let us soberly walk through
the rest of what shall be said; and let us
compare as we go each particular with the holy
Scripture.
1. It is said, “The daughter of Zion is left as a
cottage in a vineyard, as a lodge in a garden of
cucumbers, as a besieged city.” (Isa 1:8) The
vineyard was the church of Israel, the cottage in
that vineyard was the daughter of Zion, or the
truly gracious amongst, or in that church. (Isa
5:1) A cottage; God had but a cottage there, but
a little habitation in the church, a very few that
were truly gracious amongst that great
multitude that professed; and had it not been
for these, for this cottage, the rest had been
ruined as Sodom: “Except the Lord of hosts
had left unto us,” in the church, a very few,
they had been as Sodom. (Isa 1:9) Wherefore,
among the multitude of them that shall be
damned, professors will make a considerable
party.
2. “For though thy people Israel be as the
sand of the sea, a remnant of them shall
return,” “a remnant shall be saved.” (Isa 10:22,
Rom 9:27) For though thy people Israel, whom
thou broughtest out of Egypt, to whom thou
hast given church-constitution, holy laws, holy
ordinances, holy prophets, and holy covenants;
thy people by separation from all people, and
thy people by profession; though this thy people
be as the sand of the sea, “a remnant shall be
saved”; wherefore, among the multitude of
them that shall be damned, professors will
make a considerable party.
3. “Reprobate silver shall men call them,
because the Lord hath rejected them.” (Jer
6:30) The people here under consideration are
called, in verse 27, God’s people, his people by
profession: “I have set thee for a tower and a
fortress among my people, that thou mayest
know, and try their way.” What follows? They
are all grievous revolters, walking with
slanders, reprobate silver; the Lord hath
rejected them. In chapter 7, verse 29, they are
called also the generation of his wrath: “For the
Lord hath rejected and forsaken the generation
of his wrath.” This, therefore, I gather out of
these holy Scriptures,—that with reference to
profession and church-constitution, a people
may be called the people of God; but, with
reference to the event and final conclusion that
God will make with some of them, they may be
truly the generation of his wrath.
4. In the fifth of Isaiah, you read again of the
vineyard of God, and that it was planted on a
very fruitful hill, planted with the choicest
vines, had a wall, a tower, a wine-press
belonging to it, and all things that could put it
into right order and good government, as a
church; but this vineyard of the Lord of hosts
brought forth wild grapes, fruits unbecoming
her constitution and government, wherefore the
Lord takes from her his hedge and wall, and
lets her be trodden down. Read Christ’s
exposition upon it in Matthew 21:33, &c. Look
to it, professors, these are the words of the text,
“For many, I say unto you, will seek to enter in,
and shall not be able.”
5. “Son of man,” said God to the prophet,
“the house of Israel is to me become dross, all
they are brass and tin, and iron and lead, in the
midst of the furnace they even are the dross of
silver.” (Eze 22:18) God had silver there, some
silver, but it was but little; the bulk of that
people was but the dross of the church, though
they were the members of it. But what doth he
mean by the dross? why, he looked upon them
as no better, notwithstanding their churchmembership,
than the rabble of the world, that
is, with respect to their latter end; for to be
called dross, it is to be put amongst the rest of
the sinners of the world, in the judgment of
God, though at present they abide in his house:
“Thou puttest away all the wicked of the earth
like dross; therefore I love thy testimonies.”
(Psa 119:119)
God saith of his saved ones, “He hath chosen
them in the furnace of affliction.” The refiner,
when he putteth his silver into his furnace, he
puts lead in also among it; now this lead being
ordered as he knows how, works up the dross
from the silver, which dross, still as it riseth, he
putteth by, or taketh away with an instrument.
And thus deals God with his church; there is
silver in his church, aye, and there is also dross:
now the dross are the hypocrites and graceless
ones that are got into the church, and these will
God discover, and afterwards put away as
dross. So that it will without doubt prove a
truth of God, that many of their professors that
shall put in claim for heaven, will not have it
for their inheritance.
6. It is said of Christ, his “fan is in his hand,
and he will thoroughly purge his floor, and will
gather his wheat into the garner, but he will
burn up the chaff with unquenchable fire.”
(Matt 3:12) The floor is the church of God: “O
my threshing, and the corn of my floor!” said
God by the prophet, to his people. (Isa 21:10)
The wheat are these good ones in his church
that shall be undoubtedly saved; therefore he
saith, “Gather my wheat into my garner.” The
chaff groweth upon the same stalk and ear, and
so is in the same visible body with the wheat,
but there is not substance in it: wherefore in
time they must be severed one from the other;
the wheat must be gathered into the garner,
which is heaven; and the chaff, or professors
that want true grace, must be gathered into hell,
that they may be burned up with unquenchable
fire. Therefore let professors look to it!15
7. Christ Jesus casts away two of the three
grounds that are said to receive the word. (Luke
8)The stony ground received it with joy, and
the thorny ground brought forth fruit almost to
perfection. Indeed the highway ground was to
show us that the carnal, whilst such, receive not
the word at all; but here is the pinch, two of the
three that received it, fell short of the kingdom
of heaven; for but one of the three received it so
as to bring forth fruit to perfection. Look to it,
professors!
8. The parable of the unprofitable servant,
the parable of the man without a wedding
garment, and the parable of the unsavoury salt,
do each of them justify this for truth. (Matt
25:24,29, 22:11-13, 5:13) That of the
unprofitable servant is to show us the sloth and
idleness of some professors; that of the man
without a wedding garment is to show us how
some professors have the shame of their
wickedness seen by God, even when they are
among the children of the bridegroom; and that
parable of the unsavoury salt is to show, that as
the salt that hath lost its savour is fit for
nothing, no, not for the dunghill, but to be
trodden under foot of men; so some professors,
yea, and great ones too, for this parable reached
one of the apostles, will in God’s day be
counted fit for nothing but to be trodden down
as the mire in the streets. O the slothful, the
naked, and unsavoury professors, how will they
be rejected of God and his Christ in the
judgment! Look to it, professors!
9. The parable of the tares also giveth
countenance to this truth: for though it be said
the field is the world, yet it is said, the tares
were sown even in the church. “And while men
slept, his enemy came and sowed tares among
the wheat, and went his way.” (Matt 13:24,25)
Object. But some may object, The tares might
be sown in the world among the wheat, though
not in the churches. Answ. But Christ, by
expounding this parable, tells us the tares were
sown in his kingdom; the tares, that is, the
children of the devil. “As therefore the tares are
gathered and burned in the fire; so shall it be in
the end of this world. The Son of man shall
send forth his angels, and they shall gather out
of his kingdom all things that offend, and them
which do iniquity, and shall cast them into a
furnace of fire; there shall be wailing and
gnashing of teeth.” (verse 30,39- 43) Look to it,
professors!
10. The parable of the ten virgins also suiteth
our purpose; these ten are called the kingdom
of heaven, that is, the church of Christ, the
visible rightly-constituted church of Christ; for
they went all out of the world, had all lamps,
and all went forth to meet the bridegroom; yet
behold what an overthrow the one-half of them
met with at the gate of heaven; they were shut
out, bid to depart, and Christ told them he did
not know them. (Matt 25:1-13) Tremble,
professors! Pray, professors!
11. The parable of the net that was cast into
the sea, that also countenanceth this truth. The
substance of that parable is to show that souls
may be gathered by the gospel—there compared
to a net—may be kept in that net, drawn to
shore, to the world’s end, by that net, and yet
may then prove bad fishes, and be cast away.
The parable runs thus:—“The kingdom of
heaven,” the gospel, “is like unto a net which
was cast into the sea,” the world, “and
gathered of every kind,” good and bad, “which
when it was full, they drew to shore,” to the
end of the world, “and sat down,” in judgment,
“and gathered the good into vessels, but cast
the bad away.” Some bad fishes, nay, I doubt a
great many, will be found in the net of the
gospel, at the day of judgment. (Matt 13:47,49)
Watch and be sober, professors!
12. “And - many shall come from the east
and from the west, and shall sit down with
Abraham, and Isaac, and Jacob, in the kingdom
of heaven. But the children of the kingdom shall
be cast out.” (Matt 8:11,12) The children of the
kingdom, whose privileges were said to be
these, “to whom pertaineth the adoption, and
the glory, and the covenants, and the giving of
the law, and the service of God, and the
promises.” (Rom 9:4) I take liberty to harp the
more upon the first church, because that that
happened to them, happened as types and
examples, intimating, there is ground to think,
that things of as dreadful a nature are to
happen among the church of the Gentiles. (1
Cor 10:11,12) Neither, indeed, have the Gentile
churches security from God that there shall not
as dreadful things happen to them. And
concerning this very thing, sufficient caution is
given to us also. (1 Cor 6:9,10, Gal 5:19-21,
Eph 5:3-6, Phil 3:17,19, 2 Thess 2:11,12, 2 Tim
2:20,21, Heb 6:4-8, 10:26-28, 2 Peter 2, 3, 1
John 5:10, Rev 2:20-22)
13. The parable of the true vine and its
branches confirm what I have said. By the vine
there I understand Christ, Christ as head; by the
branches, I understand this church. Some of
these branches proved fruitless cast-always,
were in time cast out of the church, were
gathered by men, and burned. (John 15:1-6)
14. Lastly, I will come to particular instances.
(1.) The twelve had a devil among them.
(John 6:70) (2.) Ananias and Sapphira were in
the church of Jerusalem. (Acts 5) (3.) Simon
Magus was among them at Samaria. (Acts 8)
(4.) Among the church of Corinth were them
that had not the knowledge of God. (1 Cor
15:34) (5.) Paul tells the Galatians that false
brethren crept in unawares; and so does the
apostle Jude, and yet they were as quick-sighted
to see as any now-a-days. (Gal 2:4, Jude 4) (6.)
The church in Sardis had but a few names in
her, to whom the kingdom of heaven belonged.
“Thou hast a few names, even in Sardis, which
have not defiled their garments, and they shall
walk with me in white, for they are worthy.”
(Rev 3:4) (7.) As for the church of the
Laodiceans, it is called “wretched, and
miserable, and poor, and blind, and naked.”
(Rev 3:17) So that put all things together, and I
may boldly say, as I also have said already, that
among the multitude of them that shall be
damned, professors will make a considerable
party; or, to speak in the words of the
observation, “when men have put in all the
claim they can for heaven, but few will have it
for their inheritance.”
Tuesday, December 18, 2012
[To what the saved are compared in Scripture.]
THE STRAIT GATE by JOHN BUYAN
[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?
2. As they are compared to a handful, so they
are compared to a lily among the thorns, which
is rare, and not so commonly seen: “As the lily
among thorns,” saith Christ, “so is my love
among the daughters.” (Cant 2:2) By thorns,
we understand the worst and best of men, even
all that are destitute of the grace of God, for
“the best of them is a brier, the most upright”
of them “as a thorn- hedge.” (Micah 7:4, 2 Sam
23:6) I know that she may be called a lily
amongst thorns also, because she meets with
the pricks of persecution. (Eze 2:6, 28:24) She
may also be thus termed, to show the disparity
that is betwixt hypocrites and the church. (Luke
8:14, Heb 8) But this is not all; the saved are
compared to a lily among thorns, to show you
that they are but few in the world; to show you
that they are but few and rare; for as Christ
compares her to a lily among thorns, so she
compares him to an apple-tree among the trees
of the wood, which is rare and scarce; not
common.
3. They that are saved are called but one of
many; for though there be “threescore queens,
and fourscore concubines, and virgins without
number,” yet my love, saith Christ, is but one,
my undefiled is but one. (Cant 6:8,9) According
to that of Jeremiah, “I will take you one of a
city.” (Jer 3:14) That saying of Paul is much
like this, “Know ye not that they which run in a
race run all, but one receiveth the prize?” (1
Cor 9:24) But one, that is, few of many, few of
them that run; for he is not here comparing
them that run with them that sit still, but with
them that run, some run and lose, some run and
win; they that run and win are few in
comparison with them that run and lose: “They
that run in a race run all, but one receives the
prize”; let there then be “threescore queens, and
fourscore concubines, and virgins without
number,” yet the saved are but few.
4. They that are saved are compared to the
gleaning after the vintage is in: “Woe is me,”
said the church, “for I am as when they have
gathered the summer-fruits, as the grapegleanings”
after the vintage is in. (Micah 7:1)
The gleanings! What are the gleanings to the
whole crop? and yet you here see, to the
gleanings are the saved compared. It is the devil
and sin that carry away the cartloads, while
Christ and his ministers come after a gleaning.
But the gleaning of the grapes of Ephraim are
better than the vintage of Abiezer. (Judg 8:2)
Them that Christ and his ministers glean up
and bind up in the bundle of life, are better
than the loads that go the other way. You know
it is often the cry of the poor in harvest, Poor
gleaning, poor gleaning. And the ministers of
the gospel they also cry, Lord, “who hath
believed our report? and to whom is the arm of
the Lord revealed?” (Isa 53:1) When the
prophet speaks of the saved under this
metaphor of gleaning, how doth he amplify the
matter? “Gleaning-grapes shall be left,” says he,
“two or three berries in the top of the
uppermost bough, four or five in the outmost
fruitful branches thereof, saith the Lord.” (Isa17:6)
Thus you see what gleaning is left in the
vineyard, after the vintage is in; two or three
here, four or five there. Alas! they that shall be
saved when the devil and hell have had their
due, they will be but as the gleaning, they will
be but few; they that go to hell, go thither in
clusters, but the saved go not so to heaven.
(Matt 13:30, Micah 7) Wherefore when the
prophet speaketh of the saved, he saith there is
no cluster; but when he speaketh of the
damned, he saith they are gathered by clusters.
(Rev 14:18,19) O sinners! but few will be
saved! O professors! but few will be saved!
5. They that shall be saved are compared to
jewels: “and they shall be mine, saith the Lord
of hosts, in that day when I make up my
jewels.” (Mal 3:17) Jewels, you know, are rare
things, things that are not found in every house.
Jewels will lie in little room, being few and
small, though lumber takes up much. In almost
every house, you may find brass, and iron, and
lead; and in every place you may find
hypocritical professors, but the saved are not
these common things; they are God’s peculiar
treasure. (Psa 135:4) Wherefore Paul
distinguisheth betwixt the lumber and the
treasure in the house. There is, saith he, in a
great house, not only vessels of gold and silver,
but also of wood and of earth, and some to
honour, and some to dishonour. (2 Tim 2:20)
Here is a word for wooden and earthy
professors; the jewels and treasures are vessels
to honour, they of wood and earth are vessels
of dishonour, that is, vessels for destruction.
(Rom 9:21)
6. They that shall be saved are
compared to a remnant: “Except the Lord of
hosts had left unto us a very small remnant, we
should have been as Sodom, and we should
have been like unto Gomorrah.” (Isa 1:9) A
remnant, a small remnant, a very small
remnant! O how doth the Holy Ghost word it!
and all to show you how few shall be saved.
Every one knows what a remnant is, but this is
a small remnant, a very small remnant. So
again, “Sing with gladness for Jacob, and shout
among the chief of the nations: publish ye,
praise ye, and say, O Lord, save thy people, the
remnant of Israel.” (Jer 31:7) What shall I say?
the saved are often in Scripture called a
remnant. (Eze 9:4,8, Isa 10:20-22, 11:11,16, Jer
23:3, Joel 2:32) But what is a remnant to the
whole piece? What is a remnant of people to
the whole kingdom? or what is a remnant of
wheat to the whole harvest?
7. The saved are compared to the tithe or
tenth part; wherefore when God sendeth the
prophet to make the hearts of the people fat,
their ears dull, and to shut their eyes, the
prophet asketh, “How long?” to which God
answereth, “Until the cities be wasted without
inhabitant, and the houses without man, and
the land be utterly desolate, and the Lord have
removed men far away, and there be a great
forsaking in the midst of the land. But yet,” as
God saith in another place, “I will not make a
full end,” “in it shall be a tenth, - so the holy
seed shall be the substance thereof.” (Isa 6:10-
13) But what is a tenth? What is one in ten?
And yet so speaks the Holy Ghost, when he
speaks of the holy seed, of those that were to be
reserved from the judgment. And observe it, the
fattening and blinding of the rest, it was to their
everlasting destruction; and so both Christ and
Paul expounds it often in the New Testament.
(Matt 13:14,15, Mark 4:12, Luke 8:10, John
12:40, Acts 28:26, Rom 11:8) So that those
that are reserved from them that perish will be
very few, one in ten: “A tenth shall return, so
the holy seed shall be the substance thereof.”14
I shall not add more generals at this time. I
pray God that the world be not offended at
these. But without doubt, but few of them that
shall put in their claim for heaven will have it
for their inheritance; which will yet further
appear in the reading of that which follows.
[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?
2. As they are compared to a handful, so they
are compared to a lily among the thorns, which
is rare, and not so commonly seen: “As the lily
among thorns,” saith Christ, “so is my love
among the daughters.” (Cant 2:2) By thorns,
we understand the worst and best of men, even
all that are destitute of the grace of God, for
“the best of them is a brier, the most upright”
of them “as a thorn- hedge.” (Micah 7:4, 2 Sam
23:6) I know that she may be called a lily
amongst thorns also, because she meets with
the pricks of persecution. (Eze 2:6, 28:24) She
may also be thus termed, to show the disparity
that is betwixt hypocrites and the church. (Luke
8:14, Heb 8) But this is not all; the saved are
compared to a lily among thorns, to show you
that they are but few in the world; to show you
that they are but few and rare; for as Christ
compares her to a lily among thorns, so she
compares him to an apple-tree among the trees
of the wood, which is rare and scarce; not
common.
3. They that are saved are called but one of
many; for though there be “threescore queens,
and fourscore concubines, and virgins without
number,” yet my love, saith Christ, is but one,
my undefiled is but one. (Cant 6:8,9) According
to that of Jeremiah, “I will take you one of a
city.” (Jer 3:14) That saying of Paul is much
like this, “Know ye not that they which run in a
race run all, but one receiveth the prize?” (1
Cor 9:24) But one, that is, few of many, few of
them that run; for he is not here comparing
them that run with them that sit still, but with
them that run, some run and lose, some run and
win; they that run and win are few in
comparison with them that run and lose: “They
that run in a race run all, but one receives the
prize”; let there then be “threescore queens, and
fourscore concubines, and virgins without
number,” yet the saved are but few.
4. They that are saved are compared to the
gleaning after the vintage is in: “Woe is me,”
said the church, “for I am as when they have
gathered the summer-fruits, as the grapegleanings”
after the vintage is in. (Micah 7:1)
The gleanings! What are the gleanings to the
whole crop? and yet you here see, to the
gleanings are the saved compared. It is the devil
and sin that carry away the cartloads, while
Christ and his ministers come after a gleaning.
But the gleaning of the grapes of Ephraim are
better than the vintage of Abiezer. (Judg 8:2)
Them that Christ and his ministers glean up
and bind up in the bundle of life, are better
than the loads that go the other way. You know
it is often the cry of the poor in harvest, Poor
gleaning, poor gleaning. And the ministers of
the gospel they also cry, Lord, “who hath
believed our report? and to whom is the arm of
the Lord revealed?” (Isa 53:1) When the
prophet speaks of the saved under this
metaphor of gleaning, how doth he amplify the
matter? “Gleaning-grapes shall be left,” says he,
“two or three berries in the top of the
uppermost bough, four or five in the outmost
fruitful branches thereof, saith the Lord.” (Isa17:6)
Thus you see what gleaning is left in the
vineyard, after the vintage is in; two or three
here, four or five there. Alas! they that shall be
saved when the devil and hell have had their
due, they will be but as the gleaning, they will
be but few; they that go to hell, go thither in
clusters, but the saved go not so to heaven.
(Matt 13:30, Micah 7) Wherefore when the
prophet speaketh of the saved, he saith there is
no cluster; but when he speaketh of the
damned, he saith they are gathered by clusters.
(Rev 14:18,19) O sinners! but few will be
saved! O professors! but few will be saved!
5. They that shall be saved are compared to
jewels: “and they shall be mine, saith the Lord
of hosts, in that day when I make up my
jewels.” (Mal 3:17) Jewels, you know, are rare
things, things that are not found in every house.
Jewels will lie in little room, being few and
small, though lumber takes up much. In almost
every house, you may find brass, and iron, and
lead; and in every place you may find
hypocritical professors, but the saved are not
these common things; they are God’s peculiar
treasure. (Psa 135:4) Wherefore Paul
distinguisheth betwixt the lumber and the
treasure in the house. There is, saith he, in a
great house, not only vessels of gold and silver,
but also of wood and of earth, and some to
honour, and some to dishonour. (2 Tim 2:20)
Here is a word for wooden and earthy
professors; the jewels and treasures are vessels
to honour, they of wood and earth are vessels
of dishonour, that is, vessels for destruction.
(Rom 9:21)
6. They that shall be saved are
compared to a remnant: “Except the Lord of
hosts had left unto us a very small remnant, we
should have been as Sodom, and we should
have been like unto Gomorrah.” (Isa 1:9) A
remnant, a small remnant, a very small
remnant! O how doth the Holy Ghost word it!
and all to show you how few shall be saved.
Every one knows what a remnant is, but this is
a small remnant, a very small remnant. So
again, “Sing with gladness for Jacob, and shout
among the chief of the nations: publish ye,
praise ye, and say, O Lord, save thy people, the
remnant of Israel.” (Jer 31:7) What shall I say?
the saved are often in Scripture called a
remnant. (Eze 9:4,8, Isa 10:20-22, 11:11,16, Jer
23:3, Joel 2:32) But what is a remnant to the
whole piece? What is a remnant of people to
the whole kingdom? or what is a remnant of
wheat to the whole harvest?
7. The saved are compared to the tithe or
tenth part; wherefore when God sendeth the
prophet to make the hearts of the people fat,
their ears dull, and to shut their eyes, the
prophet asketh, “How long?” to which God
answereth, “Until the cities be wasted without
inhabitant, and the houses without man, and
the land be utterly desolate, and the Lord have
removed men far away, and there be a great
forsaking in the midst of the land. But yet,” as
God saith in another place, “I will not make a
full end,” “in it shall be a tenth, - so the holy
seed shall be the substance thereof.” (Isa 6:10-
13) But what is a tenth? What is one in ten?
And yet so speaks the Holy Ghost, when he
speaks of the holy seed, of those that were to be
reserved from the judgment. And observe it, the
fattening and blinding of the rest, it was to their
everlasting destruction; and so both Christ and
Paul expounds it often in the New Testament.
(Matt 13:14,15, Mark 4:12, Luke 8:10, John
12:40, Acts 28:26, Rom 11:8) So that those
that are reserved from them that perish will be
very few, one in ten: “A tenth shall return, so
the holy seed shall be the substance thereof.”14
I shall not add more generals at this time. I
pray God that the world be not offended at
these. But without doubt, but few of them that
shall put in their claim for heaven will have it
for their inheritance; which will yet further
appear in the reading of that which follows.
[First, Generally—in all ages but few have been saved.]
STRAIT GATE by JOHN BUNYAN
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, andthey 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.
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, andthey 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.
Saturday, December 15, 2012
Lazarus and The Rich Man
(Luke 16:19-26)
Lazarus received evil things in his lifetime, yet went to Abraham’s bosom, eternally to be with the Lord. The rich man received his good things in this life and now is in torments even now forever there without any exits. A soul can either receive evil in this life and eternal good, or good in this life and eternal evil.
Are you ready to receive evil from the Lord as Job was? Is your goal God Himself, not peace nor joy nor even blessing but God Himself? At any cost, by any road? God does whatever He pleases. Are you willing to receive whatever His hand has to give or are you greedy for gain? Are you covetous and rich? Will you be a preacher of the strait gate and poor as Lazarus was yet enter into life everlasting? Lazarus was a preacher; for when the rich man was in torments he asked Abraham to send Lazarus to his family to preach to them so they didn’t have to endure the torments as he is. Are you a poor in spirit preacher of the Word of God as every Christian is? Will you be a preacher of the strait gate and find yourself poor and forsaken? Jesus Christ had no place to rest his head, for this vile world is not a friend to grace to help men onto God.
Will you be as the rich man? Like those murmurers, complainers, wakling after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage(Jude16)? Or as the writer speaks of in James five, telling rich men to weep and howl, for your miseries that shall come upon you. Your riches are corrupted and your garments are motheaten. Ye have lived in pleasure on the earth, and being wanton, ye have nourished your hearts as in the day of slaughter(James5:1-6). Faring sumptuously, living in pleasure in riches yet condemned. Will you die trusting in uncertain riches? Or will you be as Peter saying, Silver and gold have I none; but such as I have give I thee(Acts3:6). Will you say, with Paul, what things were gained to me I count but loss that I might win Christ?
This is not to say that you cannot have any money. But there are many charges and commands to the rich throughout Scripture. And if you be found handling your money as did the rich man, then you will be found wanting on that day. This rich man did not heed Lazarus’ words in the time that he was able, or he would be in Abraham’s bosom as well. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables(2Tiim4:3,4). Lazarus had sound doctrine, but if you are rich and not poor in spirit by the grace of God working upon your soul you will not want sound doctrine.
I do wonder if the rich man was a false christian, because he calls Abraham his “father.” Though Abraham is not his father or he would be in his bosom, he calls him thus. The Pharisees also call Abraham their father but are headed to where the rich man went for eternity. But those in the church of Laodacian were saved, but Jesus says unto them, thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked(rev3:17). They thought they were rich, and probably had many good things to show for themselves, but in God’s eyes it was all as filthy rags, all in vain, they were perishing. He warns them to repent if they are to get to the kingdom of God. Will you be found as these?
No man will be able to escape God, not even in hell. Some say that hell is a place without God, but this is untrue. Whether you go down to hell or up to heaven, God is there and you cannot escape Him (Ps 139). Men try to escape God now but for eternity will not be able to. You will either experience the everlasting torments of his eternal wrath, hatred and anger against evil and sin, being eternally judged as a vessel of wrath. Or you will spend eternity with the Lord where he will shower his everlasting kindness upon his vessels of mercy. Will you be as Lazarus, forsaking all reputation and life you once knew for an eternity in the love of God or spend forever under the just wrath of God where the worm dieth not, the fire is never quenched, where you will never be able to escape the wrath of God being poured upon your head?
Lazarus received evil things in his lifetime, yet went to Abraham’s bosom, eternally to be with the Lord. The rich man received his good things in this life and now is in torments even now forever there without any exits. A soul can either receive evil in this life and eternal good, or good in this life and eternal evil.
Are you ready to receive evil from the Lord as Job was? Is your goal God Himself, not peace nor joy nor even blessing but God Himself? At any cost, by any road? God does whatever He pleases. Are you willing to receive whatever His hand has to give or are you greedy for gain? Are you covetous and rich? Will you be a preacher of the strait gate and poor as Lazarus was yet enter into life everlasting? Lazarus was a preacher; for when the rich man was in torments he asked Abraham to send Lazarus to his family to preach to them so they didn’t have to endure the torments as he is. Are you a poor in spirit preacher of the Word of God as every Christian is? Will you be a preacher of the strait gate and find yourself poor and forsaken? Jesus Christ had no place to rest his head, for this vile world is not a friend to grace to help men onto God.
Will you be as the rich man? Like those murmurers, complainers, wakling after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage(Jude16)? Or as the writer speaks of in James five, telling rich men to weep and howl, for your miseries that shall come upon you. Your riches are corrupted and your garments are motheaten. Ye have lived in pleasure on the earth, and being wanton, ye have nourished your hearts as in the day of slaughter(James5:1-6). Faring sumptuously, living in pleasure in riches yet condemned. Will you die trusting in uncertain riches? Or will you be as Peter saying, Silver and gold have I none; but such as I have give I thee(Acts3:6). Will you say, with Paul, what things were gained to me I count but loss that I might win Christ?
This is not to say that you cannot have any money. But there are many charges and commands to the rich throughout Scripture. And if you be found handling your money as did the rich man, then you will be found wanting on that day. This rich man did not heed Lazarus’ words in the time that he was able, or he would be in Abraham’s bosom as well. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables(2Tiim4:3,4). Lazarus had sound doctrine, but if you are rich and not poor in spirit by the grace of God working upon your soul you will not want sound doctrine.
I do wonder if the rich man was a false christian, because he calls Abraham his “father.” Though Abraham is not his father or he would be in his bosom, he calls him thus. The Pharisees also call Abraham their father but are headed to where the rich man went for eternity. But those in the church of Laodacian were saved, but Jesus says unto them, thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked(rev3:17). They thought they were rich, and probably had many good things to show for themselves, but in God’s eyes it was all as filthy rags, all in vain, they were perishing. He warns them to repent if they are to get to the kingdom of God. Will you be found as these?
No man will be able to escape God, not even in hell. Some say that hell is a place without God, but this is untrue. Whether you go down to hell or up to heaven, God is there and you cannot escape Him (Ps 139). Men try to escape God now but for eternity will not be able to. You will either experience the everlasting torments of his eternal wrath, hatred and anger against evil and sin, being eternally judged as a vessel of wrath. Or you will spend eternity with the Lord where he will shower his everlasting kindness upon his vessels of mercy. Will you be as Lazarus, forsaking all reputation and life you once knew for an eternity in the love of God or spend forever under the just wrath of God where the worm dieth not, the fire is never quenched, where you will never be able to escape the wrath of God being poured upon your head?
“Strait and Narrow” by Dan Pursley
“I used to think that I could never fall from the grace of my Great God. I was eternally secure. I used to think that I could never burn but only lose rewards, so full of pride I was…
The way I used to think I can’t go back, the way of God is holy, this road is strait and narrow, the way I used to live I can’t go back, the way of God is holy and this road is strait and narrow…
I used to think it just a minor thing for my heart to grow lukewarm, to fall from my first love. I never thought that he could take my name from his sacred book of life. Highmindedness was my greatest fall.”
The way I used to think I can’t go back, the way of God is holy, this road is strait and narrow, the way I used to live I can’t go back, the way of God is holy and this road is strait and narrow…
I used to think it just a minor thing for my heart to grow lukewarm, to fall from my first love. I never thought that he could take my name from his sacred book of life. Highmindedness was my greatest fall.”
Thursday, November 22, 2012
******"I CAN'T DIE! I WON'T DIE!"
063 -- "I CAN'T DIE! I WON'T DIE!"
Mrs. Phoebe Palmer, the noted and devoted holiness evangelist, is the authority for the following:
E____ had a friend who did not believe that the injunctions, "Come out from among them and be ye separate," "Be not conformed to the world," and kindred passages, have anything to do with the external appearance of the Christian. She was united in church fellowship with a denomination which does not recognize these things as important, and she had been heard to speak contemptuously of those contracted views that would induce one, in coming out in a religious profession, to make such a change in external appearance as to excite observation.
We should be far from favoring an intimation that E 's friend was hypocritical; she was only what would be termed a liberal-minded professor, and was no more insincere than thousands who stand on what would be termed an ordinary eminence in religious profession. The wasting consumption gradually preyed upon the vitals of this friend, and E____, who lives in a distant city, went to see her. E____, though not at the time as fully devoted as she might have been, was concerned to find her friend as much engaged with the vanities of the world and as much interested about conforming to its customs as ever, and she ventured to say, "I did not suppose you would think so much about these things now."
Her friend felt somewhat indignant at the remark, and observed, "I do not know that I am more conformed to the world than yourself, and the denomination to which you belong regards these things as wrong, but our people do not think that religion has anything to do with these little matters."
The hand of withering disease continued relentlessly laid on E 's friend, and as she drew nearer eternity her blissful hopes of immortality and eternal life seemed to gather yet greater brightness. Her friends felt that her piety was more elevated than that of ordinary attainment. Again and yet again her friends gathered around her dying couch to hear her last glowing expressions and to witness her peaceful departure. Such was her composure that she desired her shroud might be in readiness so that she might, before the mirror, behold her body arrayed for its peaceful resting place.
Her friend E____ was forced to leave the city a day or two before her dissolution, and called to take her final farewell. "We shall not meet again on earth," said the dying one, "but doubtless we shall meet in heaven. On my own part I have no more doubt than if I were already there, and I cannot but hope that you will be faithful unto death. We shall then meet." They then bade each other a last adieu.
The moment at last came when death was permitted to do his fearful work. The devoted friends had again gathered around the bed of the dying fair one to witness her peaceful exit. Respiration grew shorter and shorter and at last ceased, and they deemed the spirit already in the embrace of blissful messengers who were winging it to paradise. A fearful shriek! and in a moment they beheld her that they had looked upon as the departed sitting upright before them with every feature distorted.
Horror and disappointment had transformed that placid countenance so that it exhibited an expression indescribably fiendish. "I can't die!" vociferated the terrified, disappointed one. "I won't die!" At that moment the door opened and her minister entered. "Out of the door, thou deceiver of men!" she again vociferated, fell back and was no more.
"Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." (Mat. 7:21.)
Mrs. Phoebe Palmer, the noted and devoted holiness evangelist, is the authority for the following:
E____ had a friend who did not believe that the injunctions, "Come out from among them and be ye separate," "Be not conformed to the world," and kindred passages, have anything to do with the external appearance of the Christian. She was united in church fellowship with a denomination which does not recognize these things as important, and she had been heard to speak contemptuously of those contracted views that would induce one, in coming out in a religious profession, to make such a change in external appearance as to excite observation.
We should be far from favoring an intimation that E 's friend was hypocritical; she was only what would be termed a liberal-minded professor, and was no more insincere than thousands who stand on what would be termed an ordinary eminence in religious profession. The wasting consumption gradually preyed upon the vitals of this friend, and E____, who lives in a distant city, went to see her. E____, though not at the time as fully devoted as she might have been, was concerned to find her friend as much engaged with the vanities of the world and as much interested about conforming to its customs as ever, and she ventured to say, "I did not suppose you would think so much about these things now."
Her friend felt somewhat indignant at the remark, and observed, "I do not know that I am more conformed to the world than yourself, and the denomination to which you belong regards these things as wrong, but our people do not think that religion has anything to do with these little matters."
The hand of withering disease continued relentlessly laid on E 's friend, and as she drew nearer eternity her blissful hopes of immortality and eternal life seemed to gather yet greater brightness. Her friends felt that her piety was more elevated than that of ordinary attainment. Again and yet again her friends gathered around her dying couch to hear her last glowing expressions and to witness her peaceful departure. Such was her composure that she desired her shroud might be in readiness so that she might, before the mirror, behold her body arrayed for its peaceful resting place.
Her friend E____ was forced to leave the city a day or two before her dissolution, and called to take her final farewell. "We shall not meet again on earth," said the dying one, "but doubtless we shall meet in heaven. On my own part I have no more doubt than if I were already there, and I cannot but hope that you will be faithful unto death. We shall then meet." They then bade each other a last adieu.
The moment at last came when death was permitted to do his fearful work. The devoted friends had again gathered around the bed of the dying fair one to witness her peaceful exit. Respiration grew shorter and shorter and at last ceased, and they deemed the spirit already in the embrace of blissful messengers who were winging it to paradise. A fearful shriek! and in a moment they beheld her that they had looked upon as the departed sitting upright before them with every feature distorted.
Horror and disappointment had transformed that placid countenance so that it exhibited an expression indescribably fiendish. "I can't die!" vociferated the terrified, disappointed one. "I won't die!" At that moment the door opened and her minister entered. "Out of the door, thou deceiver of men!" she again vociferated, fell back and was no more.
"Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." (Mat. 7:21.)
Last Words of Samuel Rutherford
172 -- LAST WORDS OF SAMUEL RUTHERFORD -- "I SHALL SOON BE WHERE FEW OF YOU SHALL ENTER."
This eminent Scotch Presbyterian divine was born in 1600, and died in 1661. He was commissioner to the Westminster General Assembly in 1643, and was for some time principal of St. Andrews College. When on his death-bed he was summoned to appear before Parliament for trial, for having preached Liberty arid Religion. He sent word with the messenger to tell Parliament "That I have received a summons to a higher bar -- I must needs answer that first; and when the day you name shall come, I shall be where few of you shall eater."
This eminent Scotch Presbyterian divine was born in 1600, and died in 1661. He was commissioner to the Westminster General Assembly in 1643, and was for some time principal of St. Andrews College. When on his death-bed he was summoned to appear before Parliament for trial, for having preached Liberty arid Religion. He sent word with the messenger to tell Parliament "That I have received a summons to a higher bar -- I must needs answer that first; and when the day you name shall come, I shall be where few of you shall eater."
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