THE STRAIT GATE

Edward Griffin (1770—1837)
 

LUKE 13:24
"Strive to enter in at the strait gate; for many, I say unto you, shall seek to enter in and shall not be able."

It is a matter of unspeakable joy that while devils are left without hope, a way is opened for self-ruined man to pass from the deepest pollution to spotless purity—from the lowest depths of guilt and wretchedness to everlasting happiness and glory. It befits us with gratitude to raise our heads from pillows of despair wet with tears, to inquire after this glorious way of escape. It is said that Christ is "the way, the truth, and the life;" but when we read that "strait is the gate and narrow is the way," this is not to be understood of the Author of salvation, but of the conditions of life.

Christ is not a narrow way, but wide enough for a whole world to go abreast. But the course of holiness, self-denial, and conflict, through which we must pass—this is a strait and narrow way. The gate intended is not regeneration, but the whole course of labor and watchfulness through which we must enter into the kingdom of Heaven.

In regard to the term strait, there are two English words thus pronounced, though very different in their form and signification. One is opposed to crooked; the other, which is here used, signifies narrow and difficult, which is also the meaning of the Greek word employed in the passage. The text therefore may be paraphrased thus: "Strive, (or agonize, as the original word imports,) to enter in at the narrow and difficult gate; for many shall seek to enter in and shall not be able."

My first inquiry is: In what respects is the way to Heaven narrow and difficult? It is difficult as it is obstructed by all the corruptions of the heart and all the appetites of the flesh. Every step is in direct opposition to the whole current of depraved nature. It is difficult as it is overspread with briers and thorns.

"Through much tribulation" we must "enter into the kingdom of God." Indwelling sin causes much trouble, and gives frequent occasion for the application of a Father's rod. It is difficult as it is beset with spiritual foes. A world full of temptations and tempters, do all they can to render the way impassable.

It is narrow as regards the matter of duty. The world are more loose in their ideas of holy-living, and despise as superstitious, that precision which Christians observe. In numberless instances they think that if they believe or act so and so it is well, and if in a contrary way it is no matter. But the Scriptures represent the course of duty as a narrow line between two extremes, the least variation from which brings one upon forbidden ground.

Take for instance the following examples:

On the narrow line lies a righteous liberality to the poor; near this on one side lies unfeeling stinginess, and on the other, a kind of charitable dissipation.

On the narrow line lies a holy economy in the management of our temporal affairs; near this on one side lies indolent neglect, and on the other, that "covetousness which is idolatry."

On the narrow line lies a virtuous wish to live peaceably with all men; near this on one side lies a proud independent spirit which is too willing to give offence, and on the other, that time-serving temper which loves "the praise of man more than the praise of God."

A modest deference for the opinions of superiors is the narrow line; the extremes are, self-willed assurance on the one hand, and on the other, that implicit reliance on others which shuns the labor of searching and deciding for one's self.

There is a Gospel charity which, in regard to the character of others, "hopes all things;" the extremes are, a censorious spirit on the one hand, and on the other, that licentious liberality which equally embraces infidels and believers.

A holy fear of God is on the narrow line; on one side of which lies a disgusting familiarity, and on the other, a slavish dread.

A proper dependence on the mediation of Christ is the narrow line; the extremes are, on the one hand, a dependence on works, and on the other, that exclusive dependence on Christ which dispenses with personal holiness.

On the narrow line lies a suitable dependence on the divine Spirit for light and life; near this, on one side, lies a proud reliance on our own powers; and on the other, that exclusive dependence on the Spirit which sets aside the use of our own faculties. Now in all these and many other cases, the line of duty between the two extremes is very narrow, and the least variation from it is sin.

I do not say that the way to Heaven is as narrow as the line of duty. Woe to us if it were. But in comparison with the highway of open sin, and even with the latitude which many professed Christians allow, it is very narrow. Without an habitual walk in this narrow way there is no salvation.

The way is narrow in another respect. Fatal mistakes are incessantly made by a seemingly small variation from the true line. There is but one narrow path between the barren heaths of formality and the wild precipices of enthusiasm. Close on one side lies the speculative religion of the formal hypocrite, and as close on the other, the warm hypocrisy of the self-inflated enthusiast. Some defect at the bottom, which is so subtle as to be out of sight, may turn the whole of one's religion into hypocrisy; and then, though it lies so near to true religion that no mortal eye can distinguish between them, it is worse than nothing.

After this view of the narrowness and difficulties of the way, it is not to be wondered at that so many seek to enter in and are not able. Yet this warning is very seasonable to us whose eternal all depends on finding the right way to life.

It deeply concerns us to know why so many seek to enter in and are not able. This is my second inquiry. The difficulties of the way, already mentioned, are indeed so many reasons; but there are others which belong to the seekers themselves.

The first of these is ignorance of the qualifications required.

Some think it enough to be born in a Gospel land, and to have the general name of Christians in distinction from Muhammadans, Jews, or pagans.

Others, a little above this, think it sufficient to be baptized and to exercise a speculative faith. Others, not satisfied with this, imagine that if outward morality is added, it is enough.

Others, not content even with this, suppose that a profession of religion and a general attendance on means will supply the defect.

Others know not what doctrines they ought to believe, and possessing a wrong creed, imagine that their salvation depends on propagating what will at last appear to have been "damnable heresies."

I say then, it is not enough to be born and brought up in a Gospel land. This distinction had the Jews, who, according to our context, will another day urge that they have eaten and drunken in Christ's presence and that he has taught in their streets.

It is not enough to be born of pious parents and to be dedicated by them in baptism. The Jews gloried in having Abraham for their father, and seem to have calculated on some favor from him at the last day; and it was to destroy this confidence that the rich man was represented as crying to Abraham in his extremities and crying in vain. And it was to convince them that it was not enough to be the children of the circumcision, that our Savior declared in the context, "There shall be weeping and gnashing of teeth when you shall see Abraham and Isaac and Jacob in the kingdom of Heaven, and you yourselves thrust out!" Yes, many children in that day will see their pious parents forever separated from them, and feasting at the immortal banquet from which they are eternally excluded!

It is not enough to exercise a speculative faith. "Devils—believe and tremble." It is not enough to attend on the means of grace. It was said of the wicked Jews, "They seek me daily and delight to know my ways, as a nation that did righteousness and forsook not the ordinance of their God; they ask of me the ordinances of justice; they take delight in approaching to God."

It is not enough, like the young man in the Gospel, to cleanse the outside of the cup and platter. Such decent people, who put morality in the place both of Christ and of the new birth, will as certainly fail as infidels themselves.

It is not enough to be awakened and to seek salvation with a selfish heart. Some who are thus think that now they are the objects of God's special regard. But doubtless there are many now in Hell who were as much awakened and sought as earnestly as they.

It is not enough to obtain a hope, and even to be very confident of one's good estate. None had greater confidence than the self-righteous Jews. And it is more than possible that some now present will hold fast their confidence until and through a dying hour, and then, when flushed with high hopes of entering the heavenly gates, will suddenly find themselves sinking in everlasting burnings!

It is not enough to enter into covenant with God and to belong to the visible Church. This distinction had the Jews, and they reckoned on it as that which rendered them the peculiar favorites of Heaven. Yet our Savior forewarned them that many would come "from the east and from the west—from the north and from the south, and sit down in the kingdom of God," while "the children of the kingdom" would "be cast out." And there may be some present who think it enough to belong to the visible Church and to preserve a fair exterior. But do they not know that tares grow in every field? And none are more likely to be of this description than those who lay so much stress on a mere profession.

Thus far in regard to mistaken notions of the qualifications for Heaven.

But there is a second class of reasons why so many seek to enter in and are not able. There are those whose speculative opinions are correct; who believe in the necessity of regeneration; who are themselves awakened, and tremble like Felix, and weep like Esau, and make long and frequent prayers like the Jews, and reform their lives like Simon Magus, and like the young man in the Gospel are conscientious in their general conduct; and yet are of the number of those who seek to enter in and are not able! What can be the cause of preventing these, it is of the greatest importance for us to know.

I say then, that their failure is not to be ascribed to a mere want of earnestness. Although in general the unregenerate exhibit a criminal indifference to their salvation, which, among other causes, prevents any successful effort; although it is true in all cases that "the kingdom of Heaven" is taken by "violence;" yet it is not true that the carelessness of sinners is in such a sense the only cause of their failure, that they would certainly succeed if it were removed. There must be an alteration not so much in the degree as in the nature of their violence. There are two radical defects attending all their strivings:

one, that they do not strive after proper objects;

the other, that they do not seek their own object in a proper way.

The first defect is that they do not strive after proper objects. That which they supremely seek is their own happiness—a happiness entirely separate from the kingdom of God and from all benevolent enjoyment. To be more particular:

(1.) They do not strive with direct desires to escape that in which the curse of the law essentially consists, namely, banishment from God. Possessing a general notion that Hell is a place of misery, they would gladly avoid that: but the thought of being banished from God, if that were all, would give them but little trouble. With the same heart they have been content to live without him for many years; and if they were sure that no conscience would disturb them, and that no other punishment would assail them—they would be content to live without him to eternity. Therefore,

(2.) They do not seek after a proper kind of happiness. Could they obtain an eternal residence in a place where they might forever revel in carnal enjoyments, they would have no desire after the Christian's Heaven.

(3.) They do not strive with direct desires after holiness. They desire holiness just as a sick man desires a disagreeable potion needful to the restoration of his health. Did they believe that they could be as happy without it as with it, they would no longer desire it.

(4.) They have no regard for the glory of God and care not what becomes of him or his kingdom, provided they can be happy. And is the infinite God obliged to regard them? Therefore it is that they pray without being heard, and strive without entering the strait gate.

The other defect is, that they do not seek their own object in a proper way:

(1.) They do not strive with brokenness of heart. They apply to God for infinite blessings without being truly sorry for the injuries they have done to him. And while all these injuries are fresh in his memory, and their impenitence and self-justification are distinct in his view, can it be thought that God will regard their prayers? Is this the manner of men? Would any human being receive and oblige another under such circumstances? Would you do it yourself, O complaining sinner? I know you would not. How just then that you should be treated as you would treat others. Until therefore you repent of your sins, not from fear of punishment, but from filial regard to him whom you have offended—you may forever seek in vain.

(2.) They do not strive with a humble sense of their own unworthiness. As vile as they have been, and as impenitent as they still remain—they do not feel utterly unworthy of the blessings they ask. When they have performed some outward duty in a poor wretched manner—in a manner that deserves eternal rebukes—they think they have atoned for all their abuses of infinite majesty and goodness, and moreover have laid God under obligations—obligations to confer, not small favors, but the infinite blessing of eternal life! And under pretense of asking, they come to demand this as their due, and feel as though they would be injured if denied. And when for a time God withholds, their hearts rise against him as a "hard master," reaping where he has not sown and refusing to pay his laborers their honest wages. And such presumption they call praying. But a creature that deserves to be trodden down into shame and everlasting contempt, must come down to lower grounds than this before he can prevail with God. This leads me to remark,

(3.) That they do not seek in the name of Christ. Although his name is on their tongue, yet in their heart they do not approve of him as the only ground of salvation; nor do they believe him to be such, but look to their own duties as the meritorious ground of all. Thus they set aside the very pith and marrow of the Gospel. And while thus, to what purpose are all their strivings? As well might devils attempt to break prison and escape, as human sinners to enter into life while they reject the only Savior provided for men.

These are some of the reasons why so many seek to enter in and are not able: for it must be remembered that no one is "crowned" in this contest "unless he strives lawfully." The noting of these defects will enable us to discover the true manner of striving. Now awaken to this.

We must seek proper objects, and seek them in a right way. In striving for happiness we must seek that which consists in contemplating God and the prosperity of his kingdom. The misery most anxiously shunned must be that of banishment from God. We must seek with direct desires after holiness, and aim supremely at the glory of God.

All this must be done with a broken heart—with a humble sense of utter unworthiness—with entire dependence on the atonement and righteousness of Christ—and with supreme love to God. We must seek with earnestness, with diligence, by faithful attendance on all the means of grace, in a course of universal obedience, and with perseverance until death.

I will now suggest some reasons which urge to this course of seeking.

(1.) It is the express command of Christ. This is plain from the text, and decides it to be our indispensable duty which no plea of inability can put aside. And if we will not obey, it unavoidably remains for us to reap the awful fruits of disobedience.

(2.) From the very constitution of things, without thus striving we can never win the prize. There is nothing of any value which we can hope to obtain without striving for it. Though all things come from God, yet he does not give them in a way to set aside the use of our faculties. Would you obtain science or wealth or honor, you must acquire them by exertion. So if you would gain a knowledge of God and a victory over yourselves, you must obtain them by holy exertion.

(3.) Another argument may be drawn from the value of the prize. This is nothing less than redemption from eternal pollution and misery, and exaltation to the everlasting glories of Heaven; compared with which all that the world holds out to attract our attention are but weeds and dirt! And will rational beings wear out life in toiling for these silly nothings, and madly neglect that which in value exceeds all estimation—which in duration has no end?

(4.) "Many—shall seek to enter in and shall not be able." It was not without reason that our Savior urged the necessity of putting forth all the powers of the soul, from the consideration of the great difficulties in the way—difficulties which many with all their efforts will never be able to surmount.

A nature in league with sin,

a treacherous heart,

a frowning and ensnaring world,

and a subtle devil—

these are difficulties which the strongest find it hard to overcome. And "if the righteous scarcely" are "saved," where shall the stupid, inactive sinner appear? If the difficulties are so great that thousands who seek to enter in are not able, what will become of those who sleep out life in carnal security? If in time of war, many strong men, with all their exertions, are crushed by the rushing foe, what will become of those who are asleep on the field of battle? When such difficulties obstruct the way, what infatuation has seized on those who, like Jonah, are slumbering in "the sides of the ship." Hark! how the storms beat and break around you, and you are fast asleep! Arise, O sleeper, and call upon your God, that you perish not in the waves.

(5.) It is another reason for striving, that, notwithstanding all these difficulties, those who "strive lawfully" will certainly be "crowned." In numberless instances men will strive earnestly when the issue is very uncertain, and when the thing sought is of little value; and will they neglect to strive here, where the strife will be crowned with certain success, and where success will profit them for eternity?

(6.) Comparatively speaking, there is nothing else worth striving for. And indeed without a comparison, no other pursuit but that which leads to immortality is worthy supremely to engross the powers of a rational soul, or worthy to have been the object for which that soul was formed. Such a wonderful substance was never created to exhaust itself in the pursuit of worldly toys. In any other respect than as related to eternity, these things are unworthy of its attention. And shall we waste ourselves in pursuit of these poor vanities, and neglect the heavenly prize? No, my brethren, if we will not strive for this there is no further use for our powers—we have nothing more to do on earth—and like the worm which winds itself in its web when its work is done, we may as well fold up our arms and lie down and die.

(7.) Consider, you who need such arguments, how much God and the Lord Jesus Christ have striven for your salvation; how much the holy angels in their ministrations to the Church; how much have ministers and Christians. And shall Heaven and earth conspire to pluck you out of the pit, and will you lie still and refuse to help yourselves? Has all this zeal been employed about a worthless thing, that you are so indifferent about it? O man, that have an immortal soul within you, why are you so regardless of your eternal destinies when Heaven and earth are so solicitous for you?

(8.) Attend to the awful consideration suggested in the context. With a solemn accent our Savior assured the Jews, that the time would come when the gate of the kingdom would be forever closed; when they would stand without and pray for admission, but in vain; when, with "weeping and gnashing of teeth," they would see Abraham, Isaac, and Jacob in the kingdom of God, and themselves thrust out! Ah, who can sketch a glimpse of that distressing scene—when the die is cast once and forever; when the door of the kingdom is shut and there is no more entering in; when sinners shall look away through their tears and behold their former companions in Heaven—and themselves forever thrust out; when they shall see their pious parents "afar off," with an impassable gulf fixed between them, and shall beseech them by all their former love to send them one drop of water to cool their tongue, and shall find them deaf to all their entreaties. O children—sinners—old and young—will not this be a most distressing hour? Hour, did I say? A most distressing eternity!

Are there any present under the calls of the divine Spirit? You see why you have so long striven in vain, and how you may strive to better purpose. The present is the crisis of your existence, and probably good and bad angels are anxiously watching the outcome. Do not calculate too confidently on a change in your favor, and thus relapse into doltishness. Thousands have sought as earnestly as you to enter in, and have not been able. Cast down the weapons of your rebellion at once and submit to God. Can you bear the thought of being at last in the condition which has been described?

It is painful to disturb the ashes of the dead—but are there not some present who in former months or years were awakened by the Spirit of God, but relapsed into doltishness, and cannot now be moved by all that is passing before their eyes? Wretched men! You little know how they who understand your case tremble for you, lest you should be of the number of those who sought to enter in, and were not able. There is reason to fear that your eyes will never more be opened. But if they are not forever sealed, open them this once before you die, and behold the dangers among which you are sleeping secure! Could you see one who was known to be abandoned by God, with what feelings would you regard him! And yet how do you know but this is your condition? Many, for resisting the Spirit as you have done, have been sealed over to destruction. But if your fate is not already fixed, it is in imminent danger of soon becoming so. O that one could speak so that the dead would hear: "Awake, arise, or be forever damned."

One word to professing Christians. Many of the visible church will seek to enter in and will not be able. Many will go down from sacraments and confident hopes, to everlasting burnings.

Let impenitent sinners of every description attend. I could hope by this time that you are all convinced of the importance of striving for the kingdom of Heaven; but when will you begin? You have often had this conviction, but being disposed to delay, it has passed off like "the morning cloud and early dew." Thus it has doubtless been with thousands now in Hell. Take care that delay does not prove your ruin. After all, this is the rock on which many of you will probably split. But will not some, wiser than the rest, be induced to escape today? The Savior's arms are yet extended to receive you. The compassions of God say, "Come. O come, for why will you die?"