word many variously applied in Scripture.
1. Sometimes it intendeth the open profane, the wicked and ungodly
world, as where Christ saith, “Wide is the gate, and broad is the way,
that leadeth to destruction, and many there be which go in thereat.”
(Matt 7:13) I say, by the many here, he intends those chiefly that go
on in the broad way of sin and profaneness, bearing the “tokens” of
their damnation in their foreheads, those whose daily practice
proclaims that their “feet go down to death, and their steps take hold
on hell.” (Job 21:29,30, Isa 3:9, Prov 4)
2. Sometimes this word many intendeth those that cleave to the people
of God deceitfully, and in hypocrisy, or, as Daniel hath it, “Many
shall cleave to them with flatteries.” (Dan 11:34) The word many in
this text includeth all those who feign themselves better than they are
in religion; it includeth, I say, those that have religion only for a
holiday suit6 to set them out at certain times, and when they come
among suitable company.
3. Sometimes this word many intendeth them that apostatize from Christ;
such as for a while believe, and in time of temptation fall away; as
John saith of some of Christ’s disciples: “From that time many of his
disciples went back, and walked no more with him.” (John 6:66)
4. Sometimes this word many intendeth them that make a great noise, and
do many great things in the church, and yet want saving grace: “Many,”
saith Christ, “will say unto me in that day, Lord, Lord, have we not
prophesied in thy name? and in thy name have cast out devils? and in
thy name done many wonderful works?” (Matt 7:22) Mark, there will be
many of these.
5. Sometimes this word many intendeth those poor, ignorant, deluded
souls that are led away with every wind of doctrine; those who are
caught with the cunning and crafty deceiver, who lieth in wait to
beguile unstable souls: “And many shall follow their pernicious ways,
by reason of whom the way of truth shall be evil spoken of.” (2 Peter
2:2)
6. Sometimes this word many includeth all the world, good and bad: “And
many of them that sleep in the dust of the earth shall awake, some to
everlasting life, and some to shame and everlasting contempt.” (Dan
12:2) Compare with John 5:28,29.
7. Lastly. Sometimes this word many intendeth the good only, even them
that shall be saved. (Luke 1:16, 2:34)
[How MANY is applied in the text.] Since then that the word is so
variously applied, let us inquire how it must be taken in the text.
And,
1. It must not be applied to the sincerely godly, for they shall never
perish. (John 10:27,28) 2. It cannot be applied to all the world, for
then no flesh should be saved. 3. Neither is it to be applied to the
open profane only, for then the hypocrite is by it excluded. 4. But by
the many in the text our Lord intendeth in special the professor; the
professor, I say, how high soever he seems to be now, that shall be
found without saving grace in the day of judgment.
Now that the professor is in special intended in this text, consider,
so soon as the Lord had said, “Many will seek to enter in, and shall
not be able,” he pointeth, as with his finger, at the many that then he
in special intendeth; to wit, them among whom he had taught; them that
had eat and drunken in his presence; them that had prophesied, and cast
out devils in his name, and in his name had done many wonderful works.
(Luke 13:26, Matt 7:22) These are the many intended by the Lord in this
text, though others also are included under the sentence of damnation
by his word in other places. “For many,” &c. Matthew saith, concerning
this strait gate, that there are but few that find it. But it seems the
cast-aways in my text did find it; for you read, that they knocked at
it, and cried, “Lord, open unto us.” So then, the meaning may seem to
be this—many of the few that find it will seek to enter in, and shall
not be able. I find, at the day of judgment, some will be crying to the
rocks to cover them, and some at the gates of heaven for entrance.
Suppose that those that cry to the rocks to cover them, are they whose
conscience will not suffer them once to look God in the face, because
they are fallen under present guilt, and the dreadful fears of the
wrath of the Lamb. (Rev 6:16) And that those that stand crying at the
gate of heaven, are those whose confidence holds out to the last,—even
those whose boldness will enable them to contend even with Jesus Christ
for entrance; them, I say, that will have profession, casting out of
devils, and many wonderful works, to plead; of this sort are the many
in my text: “For many, I say unto you, will seek to enter in, and shall
not be able.” Could we compare the professors of the times with the
everlasting word of God, this doctrine would more easily appear to the
children of men. How few among the many, yea, among the swarms of
professors, have heart to make conscience of walking before God in this
world, and to study his glory among the children of men! How few, I
say, have his name lie nearer their hearts than their own carnal
concerns! Nay, do not many make his Word, and his name, and his ways, a
stalking-horse to their own worldly advantages? 7
God calls for faith, good conscience, moderation, self-denial,
humility, heavenly-mindedness, love to saints, to enemies, and for
conformity in heart, in word, and life, to his will: but where is it?
(Mark 11:22, 1 Peter 3:16, Heb 13:5, Phil 4:5, Matt 10:37-39, Col
3:1-4, Micah 6:8, Rev 2:10, John 15:17, 1 John 4:21, Matt 5:44, Prov
23:26, Col 4:6)
[Import of the words I SAY UNTO YOU.]
“For many, I say unto you.” These latter words carry in them a double
argument to prove the truth asserted before: First, in that he directly
pointeth at his followers: “I say unto you”: Many, I say unto you, even
to you that are my disciples, to you that have eat and drunk in my
presence. I know that sometimes Christ hath directed his speech to his
disciples, not so much upon their accounts, as upon the accounts of
others; but here it is not so; the “I say unto you,” in this place, it
immediately concerned some of themselves: I say unto you, ye shall
begin to stand without, and to knock, “saying, Lord, Lord, open unto
us, and he shall answer and say unto you, I know you not whence ye are;
then shall ye begin to say, We have eaten and drunk in thy presence,
and thou hast taught in our streets. But he shall say, I tell you, I
know you not whence ye are; depart from me, all ye workers of
iniquity”; it is you, you, YOU, that I mean! “I say unto you.” It is
common with a professing people, when they hear a smart and a
thundering sermon, to say, Now has the preacher paid off the drunkard,
the swearer, the liar, the covetous, and adulterer; forgetting that
these sins may be committed in a spiritual and mystical way. There is
spiritual drunkenness, spiritual adultery, and a man may be a liar that
calls God his Father when he is not, or that calls himself a Christian,
and is not. 8
Wherefore, perhaps all these thunders and lightnings in this terrible
sermon may more concern thee than thou art aware of: “I say unto you”;
unto you, professors, may be the application of all this thunder. (Rev
2:9, 3:9)
“I say unto you!” Had not the Lord Jesus designed by these words to
show what an overthrow will one day be made among professors, he needed
not to have you’d it at this rate, as in the text, and afterwards, he
has done; the sentence had run intelligible enough without it; I say,
without his saying, “I say unto you.” But the truth is, the professor
is in danger; the preacher and the hearer, the workers of miracles, and
workers of wonders, may all be in danger of damning, notwithstanding
all their attainments. And to awaken us all about this truth,
therefore, the text must run thus: “For many, I say unto YOU, shall
seek to enter in, and shall not be able.”
See you not yet that the professor is in danger, and that those words,
“I say unto you,” are a prophecy of the everlasting perdition of some
that are famous in the congregation of saints? I say, if you do not see
it, pray God your eyes may be opened, and beware that thy portion be
not as the portion of one of those that are wrapped up in the 28th
verse of the chapter: “There shall be weeping and gnashing of teeth,
when ye shall see Abraham, and Isaac, and Jacob, and all the prophets,
in the kingdom of heaven, and you yourselves thrust out.”
“For many, I say unto you.” These words, I told you, carry in them a
double argument for confirmation of the truth asserted before: first,
that professors are here particularly pointed at; and, secondly, it is
the saying of the Truth himself: for these words, “I say,” are words
full of authority; I say it, I say unto you, says Christ, as he saith
in another place, “It is I that speak; behold it is I!” The person
whose words we have now under consideration was no blundering
raw-headed preacher, 9 but the very wisdom of God, his Son, and him
that hath lain in his bosom from everlasting, and consequently had the
most perfect knowledge of his Father’s will, and how it would fare with
professors at the end of this world. And now hearken what himself doth
say of the words which he hath spoken; “Heaven and earth shall pass
away, but my words shall not pass away.” (Matt 24:35)
“I say unto you.” The prophets used not to speak after this manner, nor
yet the holy apostles; for thus to speak, is to press things to be
received upon their own authority. They used to say, Thus saith the
Lord, or Paul, or Peter, an apostle, or a servant of God. But now we
are dealing with the words of the Son of God; it is HE that hath said
it; wherefore we find the truth of the perishing of many professors
asserted, and confirmed by Christ’s own mouth. This consideration
carrieth great awakening in it; but into such a fast sleep are many
now-a-days fallen, that nothing will awaken them but that shrill and
terrible cry, “Behold, the Bridegroom cometh; go ye out to meet him.”
[Two things that befall Professors.]
“I SAY UNTO YOU.” There are two things upon which this assertion may be
grounded—1. There is in the world a thing like grace, that is not. 2.
There is a sin called the sin against the Holy Ghost, from which there
is no redemption. And both these things befall professors.
1. There is in the world a thing like grace, that is not. (1.) This is
evident, because we read that there are some that not only “make a fair
show in the flesh,” that “glory in appearance,” that “appear beautiful
outward,” that do as God’s people, but have not the grace of God’s
people. (Gal 6:12, 2 Cor 5:12, Matt 23:27, Isa 57:3,4) (2.) It is
evident also from those frequent cautions that are everywhere in the
Scriptures given us about this thing: “Be not deceived: Let a man
examine himself: Examine yourselves whether ye be in the faith.” (Gal
6:7, 1 Cor 11:28, 2 Cor 13:5) All these expressions intimate to us that
there may be a show of, or a thing like grace, where there is no grace
indeed. (3.) This is evident from the conclusion made by the Holy Ghost
upon this very thing: “For if a man think himself to be something, when
he is nothing, he deceiveth himself.” (Gal 6:3) The Holy Ghost here
concludeth, that a man may think himself to be something, may think he
hath grace, when he hath none; may think himself something for heaven
and another world, when indeed he is just nothing at all with reference
thereto. The Holy Ghost also determines upon this point, to wit, that
they that do so deceive themselves: “For if a man think himself to be
something when he is nothing, he deceiveth himself”; he deceiveth his
own soul, he deceiveth himself of heaven and salvation. So again: “Let
no man beguile you of your reward.” (Col 2:18) (4.) It is manifest from
the text; “For many, I say unto you, will seek to enter in, and shall
not be able.” Alas! great light, great parts, great works, and great
confidence of heaven, may be where there is no faith of God’s elect, no
love of the Spirit, no repentance unto salvation, no sanctification of
the Spirit, and so consequently no saving grace. But,
2. As there is a thing like grace, which is not, so there is a sin,
called the sin against the Holy Ghost, from which there is no
redemption; and this sin doth more than ordinarily befall professors.
There is a sin, called the sin against the Holy Ghost, from which there
is no redemption. This is evident both from Matthew and Mark: “But
whosoever speaketh against the Holy Ghost, it shall not be forgiven
him, neither in this world, neither in the world to come.” “But he that
shall blaspheme against the Holy Ghost hath never forgiveness, but is
in danger of eternal damnation.” (Matt 12:32, Mark 3:29) Wherefore,
when we know that a man hath sinned this sin, we are not to pray for
him, or to have compassion on him. (1 John 5:16, Jude 22)
This sin doth most ordinarily befall professors; for there are few, if
any, that are not professors, that are at present capable of sinning
this sin. They which “were once enlightened, and have tasted of the
heavenly gift, and were made partakers of the Holy Ghost, and have
tasted the good word of God, and the powers of the world to come,” of
this sort are they that commit this sin. (Heb 6:4,5) Peter also
describes them to be such, that sin the unpardonable sin. “For if,
after they have escaped the pollutions of the world through the
knowledge of the Lord and Saviour Jesus Christ, they are again
entangled therein, and overcome, the latter end is worse with them than
the beginning.” (2 Peter 2:20) The other passage in the tenth of
Hebrews holdeth forth the same thing. “For if we sin willfully after
that we have received the knowledge of the truth, there remaineth no
more sacrifice for sins, but a certain fearful looking for of judgment
and fiery indignation, which shall devour the adversaries.” (Heb
10:26,27) THESE, therefore, are the persons that are the prey for this
sin; this sin feedeth upon PROFESSORS, and they that are such do very
often fall into the mouth of this eater. Some fall into the mouth of
the sin by delusions and doctrines of devils; and some fall into the
mouth of it by returning with the dog to his own vomit again, and with
the sow that was washed to her wallowing in the mire. (2 Peter 2:22) I
shall not here give you a particular description of this sin—that I
have done elsewhere; 10 but such a sin there is, and they that commit
it shall never have forgiveness. And I say again, there be professors
that commit this unpardonable sin, yea, more than most are aware of.
Let all, therefore, look about them. The Lord awaken them that they may
so do; for what with a profession without grace, and by the venom of
the sin against the Holy Ghost, many will seek to enter in, and shall
not be able.
[Import of the words WILL SEEK TO ENTER IN.]
“Will seek to enter in.” This kingdom, at the gate of which the
reprobate will be stopped, will be, at the last judgment, the desire of
all the world; and they, especially THEY in my text, will seek to enter
in; for then they will see that the blessedness is to those that shall
get into this kingdom, according to that which is written, “Blessed are
they that do his commandments, that they may have right to the tree of
life, and may enter in through the gates into the city.” (Rev 21:14) To
prove that they will seek, although I have done it already, yet read
these texts at your leisure—Matthew 25:11, 7:22, Luke 13:28. And, in a
word, to give you the reason why they will seek to enter in.
[Why they will seek to enter in.]
1. Now they will see what a kingdom it is, what glory there is in it,
and now they shall also see the blessedness which they shall have that
shall then be counted worthy to enter in. The reason why this kingdom
is so little regarded, it is because it is not seen; the glory of it is
hid from the eyes of the world. “Their eye hath not seen, nor their ear
heard,” &c. Aye, but then they shall hear and see too; and when this
comes to pass, then, even then, he that now most seldom thinks thereof
will seek to enter in.
2. They will now see what hell is, and what damnation in hell is, more
clear than ever. They will also see how the breath of the Lord, like a
stream of brimstone, doth kindle it. O the sight of the burning fiery
furnace, which is prepared for the devil and his angels! This, this
will make work in the souls of cast-aways at that day of God Almighty,
and then they will seek to enter in.
3. Now they will see what the meaning of such words as these are,
hell-fire, everlasting fire, devouring fire, fire that never shall be
quenched. Now they will see what “for ever” means, what eternity means;
now they will see what this word means, “the bottomless pit”; now they
will hear roaring of sinners in this place, howling in that, some
crying to the mountains to fall upon them, and others to the rocks to
cover them; now they will see blessedness is nowhere but within!
4. Now they will see what glory the godly are possessed with; how they
rest in Abraham’s bosom, how they enjoy eternal glory, how they walk in
their white robes, and are equal to the angels. O the favour, and
blessedness, and unspeakable happiness that now God’s people shall
have! and this shall be seen by them that are shut out, by them that
God hath rejected for ever; and this will make them seek to enter in.
(Luke 16:22,23, 13:28)
[How will they seek to enter in.]
“Will seek to enter in.” Quest. But some may say, How will they seek to
enter in? [I] answer,
1. They will put on all the confidence they can, they will trick and
trim up their profession, and adorn it with what bravery they can. Thus
the foolish virgins sought to enter in; they did trim up their lamps,
made themselves as fine as they could. They made shift to make their
lamps to shine awhile; but the Son of God discovering himself, their
confidence failed, their lamps went out, the door was shut upon them,
and they were kept out. (Matt 25:1-12)
2. They will seek to enter in by crowding themselves in among the
godly. Thus the man without the wedding garment sought to enter in. He
goes to the wedding, gets into the wedding chamber, sits close among
the guests, and then, without doubt, concluded he should escape
damnation. But, you know, one black sheep is soon seen, though it be
among a hundred white ones. Why, even thus it fared with this poor man.
“And when the king came in to see the guests, he saw there a man that
had not on a wedding garment.” He spied him presently, and before one
word was spoken to any of the others, he had this dreadful salutation,
“Friend, how camest thou in hither, not having on a wedding garment?”
11
“And he was speechless”; though he could swagger it out among the
guests, yet the master of the feast, at first coming in, strikes him
dumb; and having nothing to say for himself, the king had something to
say against him. “Then the king said to the servants,” the angels,
“Bind him hand and foot, and take him away, and cast him into outer
darkness; there shall be weeping and gnashing of teeth.” (Matt
22:11-13)
3. They will seek to enter in by pleading their profession and
admittance to the Lord’s ordinances when they were in the world. “Lord,
we have eaten and drunk in thy presence, and thou hast taught in our
streets”; we sat at thy table, and used to frequent sermons and
Christian assemblies; we were well thought of by thy saints, and were
admitted into thy churches; we professed the same faith as they did;
“Lord, Lord, open unto us.”
4. They will seek to enter in by pleading their virtues; how they
subjected [themselves] to this ministry, how they wrought for him, what
good they did in the world, and the like, but neither will this help
them; the same answer that the two former had, the same have
these—“Depart from me, ye that work iniquity.” (Matt 7:22)
5. They will seek to enter in by pleading excuses where they cannot
evade conviction. The slothful servant went this way to work, when he
was called to account for not improving his Lord’s money. “Lord,” says
he, “I knew thee that thou art an hard man, reaping where thou hast not
sown, and gathering where thou hast not strawed, and I was afraid,”
&c., either that I should not please in laying out thy money, or that I
should put it into hands out of which I should not get it again at thy
need, “and I went and hid thy talent in the earth; lo, there thou hast
that is thine”; as if he had said, True, Lord, I have not improved, I
have not got; but consider also I have not embezzled, I have not spent
nor lost thy money; lo, there thou hast what is thine. (Matt 25:24-28)
There are but few will be able to say these last words at the day of
judgment. The most of professors are for embezzling, misspending, and
slothing away their time, their talents, their opportunities to do good
in. But, I say, if he that can make so good an excuse as to say, Lo,
there thou hast that is thine; I say, if such an one shall be called a
wicked and slothful servant, if such an one shall be put to shame at
the day of judgment, yea, if such an one shall, notwithstanding this
care to save his Lord’s money, be cast as unprofitable into outer
darkness, where shall be weeping and gnashing of teeth, what will they
do that have neither taken care to lay out, nor care to keep what was
committed to their trust?
6. They will seek to enter in by pleading that ignorance was the ground
of their miscarrying in the things wherein they offended. Wherefore,
when Christ charges them with want of love to him, and with want of
those fruits that should prove their love to be true—as, that they did
not feed him, did not give him drink, did not take him in, did not
clothe him, visit him, come unto him, and the like—they readily reply,
“Lord, when saw we thee an hungered, or athirst, or a stranger, or
naked, or sick, or in prison, and did not minister unto thee?” (Matt
25:44) As who should say, Lord, we are not conscious to ourselves that
this charge is worthily laid at our door! God forbid that we should
have been such sinners. But, Lord, give an instance; when was it, or
where? True, there was a company of poor sorry people in the world,
very inconsiderable, set by with nobody; but for thyself, we professed
thee, we loved thee, and hadst thou been with us in the world, wouldst
thou have worn gold, wouldst thou have eaten the sweetest of the world,
we would have provided it for thee; and therefore, Lord, Lord, open to
us! But will the plea do? No. Then shall he answer them, “Inasmuch as
ye did it not to one of the least of these” my brethren, “ye did it not
to me.” This plea, then, though grounded upon ignorance, which is one
of the strangest pleas for neglect of duty, would not give them
admittance into the kingdom. “These shall go away into everlasting
punishment, but the righteous into life eternal.”
I might add other things by which it will appear how they will seek to
enter in. As,
1. They will make a stop at this gate, this beautiful gate of heaven.
They will begin to stand without at the gate, as being loath to go any
further. Never did malefactor so unwillingly turn off the ladder when
the rope was about his neck, as these will turn away in that day from
the gates of heaven to hell.
2. They will not only make a stop at the gate; but there they will
knock and call. This also argueth them willing to enter. They will
begin to stand without, and to knock at the gate, saying, Lord, Lord,
open to us. This word, Lord, being doubled, shows the vehemency of
their desires, “Lord, Lord, open unto us.” The devils are coming; Lord,
Lord, the pit opens her mouth upon us; Lord, Lord, there is nothing but
hell and damnation left us, if, Lord, Lord, thou hast not mercy upon
us; “Lord, Lord, open unto us!”
3. Their last argument for entrance is their tears, when groundless
confidence, pleading of virtues, excuses, and ignorance, will not do;
when standing at the gate, knocking, and calling, “Lord, Lord, open
unto us,” will not do, then they betake themselves to their tears.
Tears are sometimes the most powerful arguments, but they are nothing
worth here. Esau also sought it carefully with tears, but it helped him
nothing at all. (Heb 12:17) There shall be weeping and gnashing of
teeth; for the gate is shut for ever, mercy is gone for ever, Christ
hath rejected them for ever. All their pleas, excuses, and tears will
not make them able to enter into this kingdom. “For many, I say unto
you, will seek to enter in, and shall not be able.”
[Import of the words SHALL NOT BE ABLE.]