About the Author
John Bunyan (1628-1688) was one of the greatest preachers of the seventeenth century, and despite his humble beginnings and lack of formal education, has also been called "the most wonderfully gifted spiritual writer since the days of the Apostles." Next to the Bible, his Pilgrims Progress has been translated into more languages, and has passed through more editions (about four hundred), than any other book in the world. That book, along with his Grace Abounding to the Chief of Sinners and Holy War, are the records of his own deep spiritual experience, in which a profane and sinful man after a number of false conversions was wonderfully tranformed. He was later asked to preach to a small congregation, and after preaching to the brethren five years, and working at his trade (as a "tinker," one who repaired pots and pans) for the support of himself and family, he was arrested and thrown into Bedford jail twelve years (1660-1672) for "teaching men to worship God contrary to the law." During those years he continued to write, his only books being the Bible and Concordance, and Foxe's Book of Martyrs. He would have been released any day if he had promised not to preach; but he felt called of God to the work of the ministry, and he continually replied to his jailors, "If you release me today, I will preach again tomorrow." The renowned John Owen said that he would gladly relinquish all his learning for the tinker's preaching abilities.
THE STRAIT GATE
OR,
GREAT DIFFICULTY OF GOING TO HEAVEN
Plainly proving, by the Scripture, that not only
the Rude and Profane, but many great Professors,
will come short of that Kingdom.
By John Bunyan
Part 9: Words of Warning
"Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." - Matthew 7:13, 14.
Table of Contents
Part 2: An Explanation of the Text
Part 3: Heaven, Hell, & the Professing Christian
Part 5: Called Out From the World
Part 6: Scriptural Illustrations of the Saved
Part 7: Many Are Called But Few Are Chosen
A Word to the Openly Profane
My first word shall be to the openly profane. Poor sinner, thou readest here that but a few will be saved, that many that expect heaven will go without heaven. What sayest thou to this, poor sinner? Let me say it over again. There are but few to be saved, but very few. Let me add, but few professors — but few eminent professors. What sayest thou now, sinner? If judgment begins at the house of God, what will the end of them be that obey not the gospel of God? This is Peter's question. Canst thou answer it, sinner? Yea, I say again, if judgment must begin at them, will it not make thee think, What shall become of me? And I add, when thou shalt see the stars of heaven to tumble down to hell, canst thou think that such a muck-heap of sin as thou art shall be lifted up to heaven? Peter asks thee another question, to wit, “If the righteous scarcely be saved, here shall the ungodly and sinners appear?” (1 Peter 4:18).
To Those Considering the Faith
My second word is to them that are upon the potter's wheel; concerning whom, we know not, as yet, whether their convictions and awakenings will end in conversion or not. Several things I shall say to you, both to further your convictions, and to caution you from staying any where below, or short of saving grace. Remember that but few shall be saved; and if God should count thee worthy to be one of that few, what mercy would that be? Be thankful, therefore, for convictions; conversion begins at conviction, though all conviction doth not end in conversion. It is a great mercy to be convinced that we are sinners, and that we need a Savior; count it therefore a mercy, and that thy convictions may end in conversion.
Beware of Stifling Your Conviction.
Be willing to see the worst of thy condition; it is better to see it here than in hell; for thou must see thy misery here or there.
Beware of little sins, they will make way for great ones, and they again will make way for bigger, upon which God's wrath will follow; and then may thy latter end be worse than thy beginning, 2 Peter 2:20.
Take heed of bad company, and evil communication, for that will corrupt good manners. God saith, evil company will turn thee away from following him, and will tempt thee to serve other gods, devils: “So the anger of the Lord will be kindled against thee, and destroy thee suddenly” (Deuteronomy 7:4).
Beware of such a thought as bids thee delay repentance, for that is damnable (Proverbs 1:24; Zechariah 7:12-13).
Beware of taking example by some poor carnal professor, whose religion lies in the tip of his tongue. Beware, I say of the man who heads swims with notions, but his life is among the unclean, Job 36:14. “He that walketh with wise men shall be wise; but a companion of fools shall be destroyed” (Proverbs 13:20).
Give thyself much to the word, and prayer, and good conference.
Labor to see the sin that cleaveth to the best of thy performances, and know that all is nothing if thou beest not found in Jesus Christ.
Keep in remembrance that God's eye is upon thy heart, and upon all thy ways: “Can any hide himself in secret places, that I should not see him, saith the Lord? do not I fill heaven and earth, saith the Lord?” (Jeremiah 23:24).
Be often meditating upon death and judgment, (Ecclesiastes 11:9; Ecclesiastes 12:14).
Be often thinking what a dreadful end sinners that have neglected Christ will make at that day of death and judgment, Hebrews 10:31.
Put thyself often, in thy thoughts, before Christ's judgment-seat, in thy sins, and consider with thyself, Were I now before my judge, how should I look, how should I shake and tremble?
Be often thinking of them that are now in hell past all mercy: I say, be often thinking of them thus: (1) They were once in the world, as I now am; (2) They once took delight in sin, as I have done; (3) They once neglected repentance, as Satan would have me do; (4) But now they are gone, now they are in hell, now the pit hath shut her mouth upon them.
An Objection, and an Answer
Objection: But you have said few shall be saved; and some that go a great way, yet are not saved. At this, therefore, I am even discouraged, and disheartened; I think I had as good go no further. I am indeed under conviction, but I may perish, and if I go on in my sins, I can but perish; and it is ten, twenty, an hundred to one if I be saved, should I be never so earnest for heaven.
Answer: That few will be saved must needs be a truth, for Christ hath said it; that many go far, and come short of heaven, is as true, being testified by the same hand. But what then? They that miss of life perish, because they will not let go their sins, or because they take up a profession short of the saving faith of the gospel. They perish, I say, because they are content with such things, as will not prove graces of a saving nature when they come to be tried in the fire, otherwise the promise is free, and full, and everlasting: “Him that cometh to me (says Christ) I will in nowise cast out; for God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him might not perish, but have everlasting life” (John 6:37).
Wherefore let not this though, Few shall be saved, weaken thy heart, but let it cause thee to mend thy pace, to mend thy cries, to look well to thy grounds for heaven; let it make thee fly faster from sin to Christ; let it keep thee awake, and out of carnal security, and thou mayest be saved.
To Professing Christians
My third word is to professors. Sirs, give me leave to set my trumpet to you ears again a little; when every man hath put in all the claim they can for heaven, but few will have it for their inheritance; I mean but few professors, for so the text intendeth, and so I have also proved: “For many, I say unto you, will seek to enter in, and shall not be able.” Let me therefore a little expostulate the matter with you, O ye thousands of professors!
Shallow Talkers, whose religion lieth only in your tongues; I mean you who are little or nothing known from the rest of the rabble of the world, only you can talk better than they. Hear me a word or two. “If I speak with the tongue of men and angels, and have not charity (that is, love toGod, and Christ, and saints, and holiness), I am nothing” — no child of God, and so have nothing to do with heaven (1 Corinthians 13:1). A prating tongue will not unlock the gates of heaven, nor blind the eyes of thy judge. Look to it: “The wise in heart will receive commandments; but a prating fool shall fall” (Proverbs 10:8).
Covetous professors, thou that makest a gain of religion, that usest thy profession to bring grist to thy mill, look to it also. Gain is not godliness. Judas's religion lay much in the bag, but his soul is now burning in hell. All covetousness is idolatry; but what is that, or what will you call it, when men are religious for filthy lucre's sake, Ezekiel 33:31.
Wanton professors, you that can tell how to misplead scripture, to maintain your pride, your banqueting, and abominable idolatry. Read what Peter says. You are the snare and damnation of others: “You allure through the lust of the flesh, through much wantonness, those that were clean escaped from them who live in error” (2 Peter 2:18). Besides, the Holy Ghost hath a great deal against you, for your feastings, and eating without fear, not for health, but gluttony (Jude 1:12). Farther, Peter says, "That you that count it pleasure to riot in the day-time are spots and blemishes, sporting yourselves with your own deceivings” (2 Peter 2:14). And let me ask, did God give his word to justify your wickedness? or doth grace teach you to plead for the flesh, or the making provision for the lusts thereof? Of these also are they that feed their bodies to strengthen their lusts, under pretense of strengthening frail nature. But pray, remember the text, “Many, I say unto you, will seek to enter in, and shall not be able.”
I come next to the Opinionist; I mean, to him whose religion lieth in some circumstantials of religion. With this sort of kingdom swarms at this day. These think all out of the way that are not of their mode, when themselves may be out of the way in the midst of their zeal for theiropinions. Pray, do you also observe the text: "Many, I say unto you, seek to enter in, and shall not be able."
The Formalist, likewise, is not exempted from this number. He is a man that hath lost all but the shell of religion. He is hot indeed for his form; and no marvel, for that is his all to contend for. But his form being without the power and spirit of godliness, it will leave him in his sins; nay, he standeth now in them in the sight of God ( 2 Timothy 3:5), and is one of the many that “will seek to enter in, and shall not be able.”
The Legalist comes next, even him that hath no life but what he makes out of his duties. This man hath chosen to stand and fall by Moses, who is the condemner of the world: “There is one that accuseth you, even Moses, in whom ye trust” (John 5:45).
There is, in the next place, the Libertine — he that pretendeth to be against forms and duties, as things that gender to bondage, neglecting the order of God. This man pretends to pray always, but under that pretense, prays not at all; he pretends to keep every day a Sabbath, but this pretense serves him only to cast off all set times for the worship of God. This is also one of the many that “will seek to enter in, and shall not be able” (Titus 1:16).
There is the temporising 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 scared 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.”
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 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 his 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 this man, asthe mouths of great guns, and he is one of the many that “will seek to enter in, and shall not be able.”
Then is 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, 2 Corinthians 10:12, and a wrong foundation will not stand in the day of judgment. This man, therefore, is one of the many that “will seek to enter in, and shall not be able.”
There is yet another professor; and he is for God and for Baal too; he can be any thing 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 any thing but what he should be. This is also one of the many that “will seek to enter in, and shall not be able.”
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.”
