The Works of John Bunyan, vol 1 by John Bunyan (books to read to improve english .TXT) π
These reminiscences are alluded to in the prologue of the HolyWar:--
'When Mansoul trampled upon things Divine,And wallowed in filth as doth a swine,Then I was
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Behold, therefore, what a great thing the Lord Jesus hath included by this little word, βIN.β In this word is wrapt up a whole heaven and eternal life; even as there is also by other little words in the holy Scriptures of truth: as where he saith, βKnock, and it shall be opened unto you,β and βthe election hath obtained it.β
This should teach us, not only to read, but to attend in reading; not only to read, but to lift up our hearts to God in reading; for if we be not heedful, if he gives us not light and understanding, we may easily pass over, without any great regard, such a word as may have a glorious kingdom and eternal salvation in the bowels of it; yea, sometimes, as here, a whole heaven is intimated, where it is not at all expressed. The apostles of old did use to fetch great things out of the Scriptures, even out of the very order and timing of the several things contained therein. See Romans 4:9-11, Galatians 3:16,17, Hebrews 8:13. But,
[DESCRIPTION OF THE ENTRANCE INTO THIS KINGDOM.]
Second. As we have here an intimation of the kingdom of heaven, so we have a description of the entrance into it, and that by a double similitude: I. It is called a gate; II. A strait gateββStrive to enter in at the strait gate.β
[It is called a gate.]
I. It is set forth by the similitude of a gate. A gate, you know, is of a double use. It is to open and shut, and so, consequently, to let in or to keep out; and to do both these at the season; as he said, βLet not the gates of Jerusalem be opened until the sun be hotβ; and again, βI commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath.β
(Neh 7:3, 13:19,20) And so you find of this gate of heaven, when the five wise virgins came, the gate was opened; but afterwards came the other virgins, and the door was shut. (Matt 25) So then, the entrance into heaven is called a gate, to show there is a time when there may be entrance, and there will come a time when there shall be none; and, indeed, this is a chief truth contained in the textββStrive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.β I read in the Scriptures of two gates or doors, through which they that go to heaven must enter. 2
1. There is the door of faith, the door which the grace of God hath opened to the Gentiles. This door is Jesus Christ, as also himself doth testify, saying, βI am the door,β &c. (John 10:9, Acts 14:27) By this door men enter into Godβs favour and mercy, and find forgiveness through faith in his blood, and live in hope of eternal life; and therefore himself also hath said, βI am the door; by me if any man enter in, he shall be savedβ; that is, received to mercy, and inherit eternal life. But,
2. There is another door or gateβfor that which is called in the text a gate, is twice in the next verse called a doorβthere is, I say, another gate, and that is the passage into the very heaven itself; the entrance into the celestial mansion-house, and that is the gate mentioned in the text, 3 and the door mentioned twice in the verse that follows. And this Jacob called it, when he said, Bethel was the house of God, and this is the gate of heaven; that is, the entrance, for he saw the entrance into heaven. One end of Jacobβs ladder stands in Bethel, Godβs house, and the other end reacheth up to the gate of heaven. (Gen 28:10-17) Jacobβs ladder was the figure of Christ, which ladder was not the gate of heaven, but the way from the church to that gate which he saw above at the top of the ladder. (Gen 28:12, John 1:51) But again, that the gate in the text is the gate or entrance into heaven, considerβ
(1.) It is that gate that letteth men into, or shutteth men out of that place or kingdom where Abraham, and Isaac, and Jacob is, which place is that paradise where Christ promised the thief that he should be that day, that he asked to be with him in his kingdom; it is that place into which Paul said he was caught, when he heard words unlawful or impossible for a man to utter. (Luke 13:28, 23:42, 2 Cor 12:1-6)
Quest. But is not Christ the gate or entrance into this heavenly place?
Answ. He is he without whom no man can get thither, because by his merits men obtain that world, and also because he, as the Father, is the donor and disposer of that kingdom to whom he will. Further, this place is called his house, and himself the Master of itββWhen once the Master of the house is risen up, and hath shut to the door.β (Luke 13:25) But we use to say, that the master of the house is not the door. Men enter into heaven, then, by him, not as he is the gate, or door, or entrance, into the celestial mansion-house, but as he is the giver and disposer of that kingdom to them whom he shall count worthy, because he hath obtained it for them.
(2.) That this gate is the very passage into heaven, consider the text hath special reference to the day of judgment, when Christ will have laid aside his mediatory office, which before he exercised for the bringing to the faith his own elect; and will then act, not as one that justifieth the ungodly, but as one that judgeth sinners. He will now be risen up from the throne of grace, and shut up the door against all the impenitent, and will be set upon the throne of judgment, from thence to proceed with ungodly sinners.
Object. But Christ bids strive: βStriveβ now βto enter in at the strait gateβ; but if that gate be as you say, the gate or entrance into heaven, then it should seem that we should not strive till the day of judgment, for we shall not come at that gate till then.
Answ. Christ, by this exhortation, Strive, &c., doth not at all admit of, or countenance delays, or that a man should neglect his own salvation; but putteth poor creatures upon preparing for the judgment, and counselleth them now to get those things that will then give them entrance into glory. This exhortation is much like these: βTherefore be ye also ready, for in such an hour as ye think not the Son of man cometh.βAnd they that were ready went in with him to the marriage, and the door was shut.β (Matt 24:44, 25:10) So that when he saith, βStrive to enter in,β it is as if he should say, Blessed are they that shall be admitted another day to enter into the kingdom of heaven; but they that shall be counted worthy of so unspeakable a favour, must be well prepared and fitted for it beforehand. Now, the time to be fitted is not the day of judgment, but the day of grace; not then, but now. Therefore, strive now for those things that will then give you entrance into the heavenly kingdom. But,
[It is called a strait gate.]
II. As it is called a gate, so it is called a strait gateββStrive to enter in at the strait gate.β
The straitness of this gate is not to be understood carnally, but mystically. You are not to understand it, as if the entrance into heaven was some little pinching wicket; no, the straitness of this gate is quite another thing. This gate is wide enough for all them that are the truly gracious and sincere lovers of Jesus Christ, but so strait, as that not one of the other can by any means enter in: βOpen to me the gates of righteousness: I will go into them, and I will praise the Lord: this gate of the Lord, into which the righteous shall enter.β (Psa 118:19,20) By this word, therefore, Christ Jesus hath showed unto us, that without due qualifications there is no possibility of entering into heaven; the strait gate will keep all others out. When Christ spake this parable, he had doubtless his eye upon some passage or passages of the Old Testament, with which the Jews were well acquainted. I will mention two, and so go on.
1. The place by which God turned Adam and his wife out of paradise.
Possibly our Lord might have his eye upon that; for though that was wide enough for them to come out at, yet it was too strait for them to go in at. But what should be the reason of that? Why, they had sinned; and therefore God βplaced at the east of that garden cherubims, and a flaming sword, which turned every way, to keep the way of the tree of life.β (Gen 3:24) The cherubims, and the flaming sword, they made the entrance too strait for them to enter in. Souls, there are cherubims and a flaming sword at the gates of heaven to keep the way of the tree of life; therefore none but them that are duly fitted for heaven can enter in at this strait gate; the flaming sword will keep all others out. βKnow ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.β (1 Cor 6:9,10) (2.) Perhaps our Lord might have his eye upon the gates of the temple when he spoke this word unto the people; for though the gates of the temple were six cubits wide, yet they were so strait, that none that were unclean in anything might enter in thereat (Eze 40:48), because there were placed at these gates, porters, whose office was to look that none but those that had right to enter might go in thither. And so it is written, Jehoiada set βporters at the gates of the house of the Lord, that none which was unclean in anything should enter in.β (2 Chron 23:19) Souls, God hath porters at the gates of the temple, at the gate of heaven; porters, I say, placed there by God, to look that none that are unclean in anything may come in thither. In at the gate of the church, none may enter now that are openly profane, and scandalous to religion; no, though they plead they are beloved of God: βWhat hath my beloved to do in mine house,β saith the Lord, βseeing she hath wrought lewdness with many?β (Jer 11:15)
I say, I am very apt to believe that our Lord Jesus Christ had his thoughts upon these two texts, when he said the gate is strait: and that which confirms me the more in the things is this, a little below the text he saith, βThere shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the
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