Part 169

8. There is the temporizing latitudinarian. He is a man that hath no God but his belly, nor any religion but that by which his belly is worshipped. His religion is always, like the times, turning this way and that way, like the cock on the steeple; neither hath he any conscience but a benumbed and seared one, and is next door to a downright atheist; and also is one of the many that “will seek to enter in, and shall not be able.”

9. There is also the willfully ignorant professor, or him that is afraid to know more, for fear of the cross. He is for picking and choosing of truth, and loveth not to hazard his all for that worthy name by which he would be called. When he is at any time overset by arguments, or awakenings of conscience, he uses to heal all by—I was not brought up in this faith; as if it were unlawful for Christians to know more than hath been taught them at first conversion. There are many Scriptures that lie against his man, as the mouths of great guns, and he is one of the many that “will seek to enter in, and shall not be able.”

10. We will add to all these, the professor that would prove himself a Christian, by comparing himself with others, instead of comparing himself with the Word of God. This man comforts himself, because he is as holy as such and such; he also knows as much as that old professor, and then concludes he shall go to heaven: as if he certainly knew, that those with whom he compareth himself would be undoubtedly saved; but how if he should be mistaken? nay, may they not both fall short? But to be sure he is in the wrong that hath made the comparison; and a wrong foundation will not stand in the day of judgment. (2 Cor 10:12) This man, therefore, is one of the many that “will seek to enter in, and shall not be able.”

11. There is yet another professor; and he is for God and for Baal too; he can be anything for any company; he can throw stones with both hands; his religion alters as fast as his company; he is a frog of Egypt, and can live in the water and out of the water; he can live in religious company, and again as well out. Nothing that is disorderly comes amiss to him; he will hold with the hare, and run with the hound; he carries fire in the one hand, and water in the other; he is a very anything but what he should be. This is also one of the many that “will seek to enter in, and shall not be able.” 20

12. There is also that free-willer, who denies to the Holy Ghost the sole work in conversion; and that Socinian, who denieth to Christ that he hath made to God satisfaction for sin; and that Quaker, who takes from Christ the two natures in his person: and I might add as many more, touching whose damnation, they dying as they are, the Scripture is plain: these “will seek to enter in, and shall not be able.” But,

Neither is it amiss, if we take notice of the examples that are briefly mentioned in the Scriptures, concerning professors that have miscarried. 1. Judas perished from among the apostles. (Acts 1) 2. Demas, as I think, perished from among the evangelists. (2 Tim 4:10) 3. Diotrephes from among the ministers, or them in office in the church. (3 John 9) 4. And as for Christian professors, they have fallen by heaps, and almost by whole churches. (2 Tim 1:15, Rev 3:4,15-17) 5. Let us add to these, that the things mentioned in the Scriptures about these matters, are but brief hints and items of what is afterwards to happen; as the apostle said, “Some men’s sins are open beforehand, going before to judgment; and some men they follow after.” (1 Tim 5:24)

So that, fellow-professors, let us fear, lest a promise being left us of entering into this rest, any of us should seem to come short of it. O! to come short! nothing kills like it, nothing will burn like it. I intend not discouragements, but awakenings; the churches have need of awakening, and so have all professors. Do not despise me, therefore, but hear me over again. What a strange disappointment will many professors meet with at the day of God Almighty!—a disappointment, I say, and that as to several things.

(1.) They will look to escape hell, and yet fall just into the mouth of hell: what a disappointment will be here! (2.) They will look for heaven, but the gate of heaven will be shut against them: what a disappointment is here! (3.) They will expect that Christ should have compassion for them, but will find that he hath shut up all bowels of compassion from them: what a disappointment is here! Again,

1. Will it not amaze them to be unexpectedly excluded from life and salvation? 2. Will it not be amazing to them to see their own madness and folly, while they consider how they have dallied with their own souls, and took lightly for granted that they had that grace that would save them, but hath left them in a damnable state? 3. Will they not also be amazed one at another, while they remember how in their lifetime they counted themselves fellow-heirs of life? To allude to that of the prophet, “They shall be amazed one at another, their faces shall be as flames.” (Isa 13:8) 4. Will it not be amazing to some of the damned themselves, to see some come to hell that then they shall see come thither? to see preachers of the Word, professors of the Word, practisers in the Word, to come thither. What wondering was there among them at the fall of the king of Babylon, since he thought to have swallowed up all, because he was run down by the Medes and Persians! “How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground which didst weaken the nations!” If such a thing as this will with amazement surprise the damned, what an amazement will it be to them to see such a one as he whose head reached to the clouds, to see him come down to the pit, and perish for ever like his own dung. “Hell from beneath is moved for thee, to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth.” (Isa 14) They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man? Is this he that professed, and disputed, and forsook us; but now he is come to us again? Is this he that separated from us, but now he is fallen with us into the same eternal damnation with us?

1. They will not have a profession, to bite them when they come thither. 2. They will not have a taste of a lost heaven, to bite them when they come thither. 3. They will not have the thoughts of, “I was almost at heaven,” to bite them when they come thither. 4. They will not have the thoughts of, how they cheated saints, ministers, churches, to bite them when they come thither. 5. They will not have the dying thoughts of false faith, false hope, false repentance, and false holiness, to bite them when they come thither. I was at the gates of heaven, I looked into heaven, I thought I should have entered into heaven; O how will these things sting! They will, if I may call them so, be the sting of the sting of death in hell-fire.

1. Dost thou love thine own soul? then pray to Jesus Christ for an awakened heart, for a heart so awakened with all the things of another world, that thou mayest be allured to Jesus Christ. 2. When thou comest there, beg again for more awakenings about sin, hell, grace, and about the righteousness of Christ. 3. Cry also for a spirit of discerning, that thou mayest know that which is saving grace indeed. 4. Above all studies apply thyself to the study of those things that show thee the evil of sin, the shortness of man’s life, and which is the way to be saved. 5. Keep company with the most godly among professors. 6. When thou hearest what the nature of true grace is, defer not to ask thine own heart if this grace be there. And here take heed—

(1.) That the preacher himself be sound, and of good life. (2.) That thou takest not seeming graces for real ones, nor seeming fruits for real fruits. (3.) Take heed that a sin in thy life goes not unrepented of; for that will make a flaw in thine evidence, a wound in thy conscience, and a breach in thy peace; and a hundred to one, if at last it doth not drive all the grace in thee into so dark a corner of thy heart, that thou shalt not be able, for a time, by all the torches that are burning in the gospel, to find it out to thine own comfort and consolation. 21

FOOTNOTES:

1 However homely this illustration, yet how striking. No family has been many years without that uneasy anxiety—earnest seeking the doctor to alleviate their sufferings, or those of a beloved relative, and then the trembling hope that “his excellent things” may produce the desired effect. Reader, have you had, at any time, equal anxiety for your soul’s health and salvation? What has been the result?—Ed.

2 How delightfully but solemnly is this illustrated in the “Pilgrim’s Progress.” The wicket-gate, at the head of the way, at which the poor burdened sinner must knock and obtain an entrance by Christ the door. It may be like Mercy, with a trembling but sure hope. And then the glorious entrance into the Celestial City itself, after crossing the river which has no bridge. This was opened to Christian, but shut against Ignorance and against Turnaway of the Town of Apostasy.—Ed.

3 Much confusion appears to exist in the minds of many in reference to the “strait gate” mentioned in the text, as this passage is frequently introduced into exhortations to the unconverted. It is addressed exclusively to professors of religion—to those who profess to have set out for the Celestial City, and seems to say, Beware of the form of godliness without its power—of the profession without the possession! For, as old Mason truly said, “They fall deepest into hell that fall backward.” The “striving” here alluded to refers to the whole course of the believers’ life, with its end in view—“We labour to be accepted of him” “Give diligence,” by adding to faith virtue, &c., “to make your calling and election sure; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” (2 Peter 1:5-11)

4 How well does our unlettered author give the meaning of strive, agonize.—Ed.

5 Reader, while we bless God for being mercifully relieved from those bodily privations and sufferings through which our pilgrim fathers passed, forget not that Satan plies all his arts to allure our souls from the narrow path. If we are saved from tedious imprisonments in damp dungeons—if Antichrist has lost much of his power, the flatterer is ever at hand to entangle us in his net—the atheist is ever ready, by his derision and scorn, to drive us back to the City of Destruction.—Ed.

6 In the edition printed 1692, “an holiday saint” is used. Saints’ days were holidays upon which the gayest dress was put on; but the outward affectation of religion in pious company is better expressed by “holiday suit,” and I have followed all the modern editors in concluding that the word “saint” is a typographical error.—Ed.

7 See the character of By-ends and his companions in the “Pilgrim’s Progress.”

8 O how few professors feel that the judgment of man is as nothing in comparison with that of a heart-searching God. Thousands would tremble at the thought of outwardly committing these great crimes, but who inwardly, in spirit, are daily guilty of them before God. He who is kept by Divine power from spiritual sins, is alone safe from the commission of carnal sins.—Ed.

9 It is an awful fact that in every age of the church these “blundering raw-headed preachers” have abounded. It is a singular appellation to make use of to those who strut in black, and vainly pride themselves upon being descended from the apostles. Alas! how many are those whose hearts and heads are raw indeed as to any influences of vital religion, and whose whole ministry is calculated to mislead the souls of their fellow-sinners as to their eternal hopes. Reader, how solemn is our duty to examine what we hear by the unerring Word—to try all things, and hold fast that only which is good.—Ed.

10 More particularly in the “Jerusalem Sinner Saved”—“He that would be saved by Jesus Christ, through faith in his blood, cannot be counted for such,” &c. The sin against the Holy Ghost is an abandonment of Christianity—“to crucify the Son of God afresh, and put him to an open shame.” (Heb 6:6) Poor trembler, wouldst thou crucify the Son of God afresh? If thy conscience says, Never! never! thou hast not committed this unpardonable sin.—Ed.

11 The wedding garments being provided by the host, this man must have refused it, and insults his King by sitting among the guests in his ordinary apparel. O reader, before you take a seat at the Lord’s table, take prayerful care to be clothed with the robe of righteousness, otherwise you will eat to your utter condemnation and may, after all, be cast into outer darkness.—Ed.

12 May these searching words make an indelible impression upon the heart of every reader. How striking, and alas! how true, is this delineation of character. Religious when in company with professors—profane when with the world; pretending to be a Christian on a Sunday; striving to climb with Christian the Hill Difficulty—every other day running down the hill with Timorous and Mistrust. Such may get to the bottom of the hill, and hide themselves in the world; but they can never lie concealed from God’s anger, either in this world, or in the bottomless pit, whither they are hurrying to destruction.

“Sinner, O why so thoughtless grown? Why in such dreadful hast to die?”—Ed.

13 “Tend it,” or attend to it. What madness does sin engender and foster! The trifles of time entirely occupy the attention, while the momentous affairs of eternity are put off to a more convenient opportunity.—Ed.

14 Lowth’s translation of this passage in Isaiah 6:13 not only confirms Bunyan, but exhibits his view in a more prominent light:—“And though there be a tenth part remaining in it, even this shall undergo a repeated destruction; yet as the ilex and the oak, though cut down, hath its stock remaining, a holy seed shall be the stock of the nation.”—Ed.